CORINTH was, properly, a small dynasty or territory in Greece, bounded
on the east by the gulf of Saron; on the south by the kingdom of Argos;
on the west by Sicyon; and on the north by the kingdom of Megaris, and
upper part of the isthmus and bay of Corinth, the latter of which is
now called the Golfo de Lepanto, or the gulf of Lepanto. This tract,
or region, not large in size, possessed a few rich plains, but was in
general uneven, and the soil of an indifferent quality. The city of
Corinth was the capital of this region. It stood near the middle of the
isthmus, which in the narrowest part was about six miles wide, though
somewhat wider where Corinth stood. Here was the natural
carrying-place, or portage, from the Ionian sea on the west, to
the AEgean on the east. Many efforts were made by the Greeks, and
afterwards by the Romans, to effect a communication between the
AEgean and Adriatic seas by cutting across this isthmus; and traces
still remain of these attempts. Means were even contrived for
transporting vessels across. This isthmus was also particularly
important, as it was the key of the Peloponnesus; and attempts were
often made to fortify it. The city had two harbours--Lechseum on the
gulf of Corinth, or sea of Crissa on the west, to which it was joined
by a double wall, twelve stadia, or about a mile and a half in length;
and Cenchrea on the sea of Saron on the east, distant about seventy
stadia, or nearly nine miles. It was a situation, therefore,
peculiarly favourable for commerce, and highly important in the
defence of Greece.

The city is said to have been founded by Sisyphus, long before the
siege of Troy, and was then called Ephyra. The time when it was founded
is, however, unknown. The name Corinth was supposed to have been
given to it from Corin-- thus, who, by different authors, is said to
have been the son of Jupiter, or of Marathon, or of Pelops, who is said
to have rebuilt and adorned the city.

The city of Corinth was built at the foot of a high hill, on the top of
which stood a citadel. This hill, which stood on the south of the city,
was its defence in that quarter, as its sides were extremely steep. On
the three other sides it was protected by strong and lofty ramparts. The
circumference of the city proper was about forty stadia, or five miles.
Its situation gave it great commercial advantages. As the whole of that
region was mountainous and rather barren, and as the situation gave the
city extraordinary commercial advantages, the inhabitants early turned
their attention to commerce, and amassed great wealth. This fact was, to
no inconsiderable extent, the foundation of the luxury, effeminacy, and
vices, for which the city afterwards became so much distinguished.

The merchandise of Italy, Sicily, and the western nations, was landed
at Lechseum on the west; and that of the islands of the AEgean sea, of
Asia Minor, and of the Phoenicians, and other oriental nations, at
Cenchrea on the east. The city of Corinth thus became the mart of Asia
and Europe, covered the sea with its ships, and formed a navy to
protect its commerce. It was distinguished by building galleys and
ships of a new and improved form; and its naval force procured it
respect from other nations. Its population and its wealth were thus
increased by the influx of foreigners. It became a city rather
distinguished by its wealth, and naval force, and commerce, than by its
military achievements, though it produced a few of the most valiant in
the armies of and distinguished leaders in the armies of Greece.

Its population was increased, and its character somewhat formed, from
another circumstance. In the neighbourhood of the city the Isthmiangames were celebrated, which attracted so much attention, and which
drew so many strangers from distant parts of the world. To those games
the apostle Paul not infrequently refers, when recommending Christian
energy and activity. See Barnes "1 Corinthians 9:24",
See Barnes "1 Corinthians 9:26", See Barnes "1 Corinthians 9:27". Comp.
Hebrews 12:1.

From these causes, the city of Corinth became eminent among all ancient
cities for wealth, and luxury, and dissipation. It was the mart of
the world. Wealth flowed into it from all quarters. Luxury, amusement,
and dissipation, were the natural consequents, until it became the most
gay and dissolute city of its times--the Paris of antiquity.

There was another cause which contributed to its character of
dissoluteness and corruption. I refer to its religion. The principal
deity worshipped in the city was Venus; as Diana was the principal
deity worshipped at Ephesus, Minerva at Athens, etc. Ancient cities
were devoted usually to some particular god or goddess, and were
supposed to be under their peculiar protection.
See Barnes "Acts 14:13". Corinth was devoted, or dedicated, thus to
the goddess of love, or licentious passion; and the effect may be easily
conceived The temple of Venus was erected on the north side or slope of
the Acrocorinthus, a mountain about half a mile in height on the south of
the city; and from the summit of which a magnificent prospect opened on
the north to Parnassus and Helicon, to the eastward the island of
AEgina and the citadel of Athens, and to the west the rich and beautiful
plains of Sicyon. This mountain was covered with temples and splendid
houses; but was especially devoted to Venus, and was the place of her
worship. Her shrine appeared above those of the other gods; and it
was enjoined by law, that one thousand beautiful females should officiate
as courtesans, or public prostitutes, before the altar of the goddess of
love. In a time of public calamity and imminent danger, these women
attended at the sacrifices, and walked with the other citizens singing
sacred hymns. When Xerxes invaded Greece, recourse was had to their
intercession to avert the impending calamity. They were supported chiefly
by foreigners; and from the avails of their vice a copious revenue was
derived to the city. Individuals, in order to insure success in their
undertakings, vowed to present to Venus a certain number of courtesans,
which they obtained by sending to distant countries. Foreign
merchants were attracted in this way to Corinth; and in a few days would
be stripped of all their property. It thus became a proverb, "It is not
for every one to go to Corinth" \~ou pantov androv eiv korinyon estin o plouv\~.
The effect of this on the morals of the city can be easily understood.
It became the most gay, dissipated, corrupt, and ultimately the most effeminate
and feeble portion of Greece. It is necessary to make these statements
because they go to show the exceeding grace of God in collecting a church
in such a city; the power of the gospel in overcoming the strongest and most
polluted passions of our nature: and because no small part of the
irregularities which arose in the church at Corinth, and which gave the
apostle occasion to write this epistle, were produced by this prevailing
licentiousness of the people; and by the fact, that gross and licentious
passions had received the countenance of law and the patronage of public
opinion. See chap. v.--vii. See article Lais in the Biographical
Dictionaries.

Though Corinth was thus dissipated and licentious in its character, yet
it was also distinguished for its refinement and learning. Every part
of literature was cultivated there; so that before its destruction by
the Romans, Cicero (pro lege Man. cap. v.) scrupled not to call it
totius Grantee lumen--the light of all Greece.

Corinth was, of course, exposed to all the changes and disasters which
occurred to the other cities of Greece. After a variety of revolutions
in its government, which it is not necessary here to repeat, it was
taken by the Roman consul, L. Mummius, 147 years before Christ. The
riches which were found in the city were immense. During the
conflagration, it is said that all the metals which were there were
melted and run together, and formed that valuable compound which was so
much celebrated as Corinthian brass. Others, however, with more
probability, say that the Corinthian artists were accustomed to form a
metal, by a mixture of brass with small quantities of gold and silver,
which was so brilliant as to cause the extraordinary estimate in which
this metal was held. Corinth, however, was again rebuilt, in the time
of Julius Caesar, it was colonized by his order, and soon again resumed
something of its former magnificence. By the Romans, the whole of Greece
was divided into two provinces, Macedonia and Achaia. Of the latter,
Corinth was the capital; and this was its condition when it was visited
by Paul. With its ancient splendour, it also soon relapsed into its
former dissipation and licentiousness; and when Paul visited it, it
was perhaps as dissolute as at any former period of its history. The
subsequent history of Corinth it is not necessary to trace. On the
division of the Roman empire, it fell, of course, to the eastern empire;
and when this was overthrown by the Turks, it came into their hands, and
it remained under their dominion until the recent revolution in Greece.
It still retains its ancient name; but with nothing of its ancient
grandeur. A single temple, itself dismantled, it is said, is all that
remains, except the ruins, to mark the site of one of the most splendid
cities of antiquity. For the authorities of these statements,
see Travels of Anacharsis, vol. iii. pp. 369--388; Edin.
Ency. art. Corinth; Lempriere's Classical Dictionary; and
Bayle's Dictionary, art. Corinth.

II.--THE ESTABLISHMENT OF THE CHURCH AT CORINTH

THE apostle Paul first visited Corinth about A.D. 52. (Lardner.) See
Acts 18:1. He was then on his way from Macedonia to Jerusalem. He
had passed some time at Athens, where he had preached the gospel, but
not with such success as to warrant him to remain, or to organize a
church. See Barnes "Acts 17:1", and following. He was alone at Athens,
having expected to have been joined there by Silas and Timothy; but in
that he was disappointed. Acts 17:15; comp. Acts 18:5. He came to
Corinth alone, but found Aquila and Priscilla there, who had lately come
from Rome, and with them he waited the arrival of Silas and Timothy.
When they arrived, Paul entered on the great work of preaching the gospel
in that splendid and dissipated city, first to the Jews, and when it was
rejected by them, then to the Greeks, Acts 18:5,6. His feelings
when he engaged in this work he has himself stated in 1 Corinthians 16:2-5.
(See Note on that place.) His embarrassment and discouragements were
met by a gracious promise of the Lord that he would be with him, and
would not leave him; and that it was his purpose to collect a church
there. See Barnes "Acts 18:9,10". In the city, Paul remained
eighteen months, (Acts 18:11,) preaching without molestation, until
he was opposed by the Jews under Sosthenes their leader, and brought
before Gallio. When Gallio refused to hear the cause, and Paul was
discharged, it is said that he remained there yet "a good while,"
(Acts 18:18,) and then sailed into Syria.

Of the size of the church that was first organized there, and of the
general character of the converts, we have no other knowledge than that
which is contained in the epistle. There is reason to think that
Sosthenes, who was the principal agent of the Jews in arraigning Paul
before Gallio, was converted, (see 1 Corinthians 1:1,) and perhaps some other
persons of distinction; but it is evident that the church was chiefly
composed of those who were in the more humble walks of life.
See Barnes "1 Corinthians 1:26" and following. It was a signal illustration of
the grace of God, and the power of the gospel, that a church was
organized in that city of gaiety, fashion, luxury, and licentiousness;
and it shows that the gospel is adapted to meet and overcome all forms
of wickedness, and to subdue all classes of people to itself. If a church
was established in the gay and dissolute capital of Achaia, then
there is not now a city on earth so gay and so profligate that the same
gospel may not meet its corruptions, and subdue it to the cross of
Christ. Paul subsequently visited Corinth about A. D. 58, or six years
after the establishment of the church there. He passed the winter in
Greece--doubtless in Corinth and its neighbourhood--on his journey from
Macedonia to Jerusalem, the fifth time in which he visited the latter
city. During this stay at Corinth, he wrote the Epistle to the Romans.
See the Introduction to the Epistle to the Romans.

III.--THE TIME AND PLACE OF WRITING THE FIRST EPISTLE TO THE CORINTHIANS

IT has been uniformly supposed that this epistle was written at
Ephesus. The circumstances which are mentioned incidentally in the
epistle itself, place this beyond a doubt. The epistle purports to have
been written, not like that to the Romans, without having been at the
place to which it was written, but after Paul had been at Corinth.
"I, brethren, when I came to you, came not with excellency of
speech," etc., 1 Corinthians 2:1. It also purports to have been written when
he was about to make another visit to that church. 1 Corinthians 4:19,
"But I will come to you shortly, if the Lord will." 1 Corinthians 16:5,
"Now I will come unto you when I pass through Macedonia: for I do pass
through Macedonia." Now, the history in the Acts of the Apostles informs
us that Paul did in fact visit Achaia, and, doubtless, Corinth twice.
See Acts 17:1, etc.; Acts 20:1-3. The same history also informs us
that it was from Ephesus that Paul went into Greece; and as the epistle
purports to have been written a short time before that journey, it
follows, to be consistent with the history, that the epistle must have
been
written while he was at Ephesus. The narrative in the Acts also informs
us, that Paul had passed two years in Ephesus before he set out on his
second journey into Greece.

With this supposition, all the circumstances relating to the place where
the apostle then was which are mentioned in this epistle agree. "If after
the manner of men I have fought with beasts at Ephesus, what advantageth
it me, if the dead rise not?" 1 Corinthians 15:32. It is true, as Dr. Paley
remarks, (Horae Paulinae,) that the apostle might say this wherever
he was; but it was much more natural, and much more to the purpose to say
it, if he was at Ephesus at the time, and in the midst of those conflicts
to which the expression relates. "The churches of Asia salute you,"
1 Corinthians 16:19. It is evident from this, that Paul was near those
churches, and that he had intercourse with them. But Asia, throughout the
Acts of the Apostles, and in the epistles of Paul, does not mean commonly
the whole of Asia, nor the whole of Asia Minor, but a district in the
interior of Asia Minor, of which Ephesus was the capital.
See Barnes "Acts 2:9"; also Acts 6:9; 16:6; 20:16. "Aquila and
Priscilla salute you," 1 Corinthians 16:19. Aquila and Priscilla were at
Ephesus during the time in which I shall endeavour to show this epistle
was written, Acts 18:26. It is evident, if this were so, that the
epistle was written at Ephesus. "But I will tarry at Ephesus until
Pentecost," 1 Corinthians 16:8. This is almost an express declaration that he
was at Ephesus when the epistle was written. "A great door and effectual
is opened unto me, and there are many adversaries," 1 Corinthians 16:9.
How well this agrees with the history may be seen by comparing it with
the account in Acts, when Paul was at Ephesus. Acts 19:20, "So
mightily grew the word of God, and prevailed." That there were "many
adversaries," may be seen from the account of the same period in
Acts 19:9: "But when divers were hardened, and believed not, but spake
evil of that way before the multitude, he departed from them, and
separated the disciples." Comp. Acts 19:23-41. From these
circumstances, it is put beyond controversy that the epistle was written

from Ephesus. These circumstantial and undesigned coincidences, between
a letter written by Paul and an independent history by Luke, is one of
those strong evidences so common in genuine writings, which go to show
that neither is a forgery. An impostor in forging a history like that of
the Acts and then writing an epistle, would not have thought of these
coincidences, or introduced them in the manner in which they occur here.

It is perfectly manifest that the notes of the time, and place, and
circumstances in the history, and in the epistle, were not introduced
to correspond with each other, but have every appearance of genuineness
and truth. See Paley's Horae Paulinae, on this epistle.

The circumstances which have been referred to in regard to the place
where this epistle was written, serve also to fix the date of its
composition. It is evident, from 1 Corinthians 16:8, that Paul purposed to
tarry at Ephesus until Pentecost. But this must have been written and
sent away before the riot which was raised by Demetrius,
(Acts 19:23-41;) for, immediately after that, Paul left Ephesus and
went to Macedonia, Acts 20:1,2. The reason why Paul purposed to
remain in Ephesus until Pentecost, was the success which he had met with
in preaching the gospel, Acts 16:9. But after the riot excited by
Demetrius, this hope was in a measure defeated, and he soon left the
city.
These circumstances serve to fix the time when this epistle was written
to the interval which elapsed between what is recorded in
Acts 19:22,23. This occurred about A.D. 56 or 57. Pearson and Mill
place the date in the year 57; Lardner, in the spring of the year 56.

It has never been doubted that Paul was the author of this epistle. It
bears his name; has internal evidence of having been written by him;
and is ascribed to him by the unanimous voice of antiquity. It has
been made a question, however, whether this was the first letter
which Paul wrote to them; or whether he had previously written an epistle
to them which is now lost. This inquiry has been caused by what Paul
says in 1 Corinthians 5:9, "I wrote unto you in an epistle," etc. Whether
he there refers to another epistle, which he wrote to them before
this, and which they had disregarded; or whether to the previous
chapters of this epistle; or whether to a letter to some other church
which they had been expected to read, has been made a question. This
question will be considered in the note on that verse.

IV.--THE OCCASION ON WHICH THIS EPISTLE WAS WRITTEN,

IT is evident that this epistle was written in reply to one which had
been addressed by the church at Corinth to Paul: 1 Corinthians 7:1, "Now
concerning the things whereof ye wrote unto me," etc. That letter had
been sent to Paul while at Ephesus by the hands of Stephanas, and
Fortunatus, and Achaicus, who had come to consult with him respecting
the state of the church at Corinth, 1 Corinthians 16:17,18. In addition to
this, Paul had heard various reports of certain disorders which had been

introduced into the church at Corinth, and which required his attention
and correction. Those disorders, it seems, as was natural, had not been
mentioned in the letter which they sent to him, but he had heard of them
incidentally by some members of the family of Chloe, 1 Corinthians 1:11.
They pertained to the following subjects:

(1.) The divisions which had arisen in the church by the popularity of a
teacher who had excited great disturbance, 1 Corinthians 1:12,13. Probably
this teacher was a Jew by birth, and not improbably of the sect of the
Sadducees, (2 Corinthians 11:22;) and his teaching might have been the
occasion why in the epistle Paul entered so largely into the proof of
the doctrine of the resurrection from the dead, 1 Corinthians 15.

(2.) The Corinthians, like all other Greeks, were greatly in danger of
being deluded, and carried away by a subtle philosophy, and by a
dazzling eloquence; and it is not improbable that the false teacher
there had taken advantage of this, and made it the occasion of exciting
parties, and of creating a prejudice against Paul, and of undervaluing
his authority because he had made no pretensions to these endowments. It
was of importance, therefore, for Paul to show the true nature and value

(3.) Paul's authority had been called in question as an apostle, and not
improbably by the false teacher, or teachers, that had caused the parties

which had been originated there. It became necessary, therefore, for him

to vindicate his authority, and show by what right he had acted in
organizing the church, and in the directions which he had given for its
discipline and purity, 1 Corinthians 4, 1 Corinthians 9.

(4.) A case of incest had occurred in the church, which had not been made
the subject of discipline, 1 Corinthians 5. This case was a flagrant violation
of the gospel; and yet it is not improbable that it had been palliated,
or vindicated, by the false teachers; and it is certain that it excited
no shame in the church itself. Such cases were not regarded by the
dissolute Corinthians as criminal. In a city dedicated to Venus, the
crimes of licentiousness had been openly indulged, and this was one of
the
sins to which they were particularly exposed. It became necessary,
therefore, for Paul to exert his apostolic authority, and to remove the
offender in this case from the communion of the church, and to make him
an example of the severity of Christian discipline.

(5.) The Corinthians had evinced a litigious spirit, a fondness for going

to law, and for bringing their causes before heathen tribunals, to the
great scandal of religion, instead of endeavouring to settle their
difficulties among themselves. Of this the apostle had been informed,
and this called also for his authoritative interposition, 1 Corinthians 6:1-8.

(6.) Erroneous views and practices had arisen, perhaps under the
influence of the false teachers, on the subject of temperance, chastity,

etc. To the vices of intemperance, licentiousness, and gluttony, the
Corinthian Christians, from their former habits, and from the customs of
their countrymen, were particularly exposed. Those vices had been judged
harmless, and had been freely indulged in; and it is not improbable that
the views of the apostle had been ridiculed as unnecessarily stern, and
severe, and rigid. It became necessary, therefore, to correct their
views, and to state the true nature of the Christian requirements,
1 Corinthians 6:8-19.

(7.) The apostle having thus discussed those things of which he had
incidentally heard, proceeds to notice particularly the things respecting
which they had consulted him by letter. Those were,

(a.) Marriage, and the duties in regard to it in their circumstances,

(b.) The eating of things offered to idols, 1 Corinthians 8. In order to
enforce his views of what he had said on the duty of abstaining from the

use of certain food, if it was the occasion of giving offence, he shows
them, (1 Corinthians 9,) that it was the great principle on which he had

acted in his ministry; that he was not imposing on them anything
which he did not observe himself; that though he had full authority as
an apostle to insist on a support in preaching, yet, for the sake
of peace and the prosperity of the church, he had voluntarily
relinquished his rights, and endeavoured by all means to save some,
1 Corinthians 9. By this example, he seeks to persuade them to a course of
life
as far as possible from a life of gluttony, and fornication, and
self-indulgence; and to assure them that although they had been highly
favoured, as the Jews had been also, yet like them they might also fall,
1 Corinthians 10:1-12. These principles he illustrates by a reference to their

joining in feasts and celebrations with idols, and the dangers to which
they would subject themselves by so doing; and concludes that it would be
proper in those circumstances wholly to abstain from partaking of the
meat offered in sacrifice to idols, if it were known to be such. This was
to be done on the principle that no offence was to be given. And thus
the second question referred to him was disposed of,
1 Corinthians 10:13-13-33. In connexion with this, and as an illustration of

the principle on which he acted, and on which he wishes them to act, that
of promoting mutual edification, and avoiding offence, he refers
(1 Corinthians 11) to two other subjects: the one, the proper relation of the
woman to the man, and the general duty of her being in subjection to him,
1 Corinthians 11:1-16; and the other, a far more important matter, the proper

mode of celebrating the Lord's Supper, (1 Corinthians 11:17-34.) He had been
led to speak of this, probably, by the discussion to which he had been
invited on the subject of their feasts; and the discussion of that
subject naturally led to the consideration of the much more important
subject of their mode of celebrating the Lord's Supper. That had been
greatly abused to purposes of riot and disorder, an abuse which had grown
directly out of their former views and habits in public festivals. Those
views and habits they had transferred to the celebration of the
Eucharist.
It became necessary, therefore, for the apostle to correct those views,
to state the true design of the ordinance, to show the consequences of an
improper mode of celebration, and to endeavour to reform them in their
mode of observing it, 1 Corinthians 11:17-34.

(c.) Another subject which had probably been submitted to him in the
letter, was the nature of spiritual gifts; the design of the power of
speaking with tongues, and the proper order to be observed in the church

on this subject. These powers seem to have been imparted to the
Corinthians in a remarkable degree; and like most other things had been
abused to the promotion of strife and ambition--to pride in their
possession, and to irregularity and disorder in their public assemblies.
This whole subject the apostle discusses, (chap. xii., xiii., xiv.)
He states the design of imparting this gift; the use which should be made

of it in the church, the necessity of due subordination in all the
members and officers; and, in a chapter unequalled in beauty in any
language, 1 Corinthians 13 shows the inferiority of the highest of these
endowments to a kind catholic spirit--to the prevalence of charity--and
thus endeavours to allay all contentions and strifes for ascendency, by
the prevalence of the spirit of LOVE. In connexion with this
1 Corinthians 14 he reproves the abuses which had arisen on this subject,
as he had done on others, and seeks to repress all disorders.

(8.) A very important subject the apostle reserved to the close of the
epistle--the resurrection of the dead, 1 Corinthians 15. Why he chose to
discuss it in this place, is not known. It is quite probable that he
had not been consulted on this subject in the letter which had been
sent to him. It is evident, however, that erroneous opinions had been
entertained on the subject, and probably inculcated by the religious
teachers at Corinth. The philosophic minds of the Greeks we know were
much disposed to deride this doctrine, (Acts 17:32;) and in the
Corinthian church it had been either called in question, or greatly
perverted, 1 Corinthians 15:12. That the same body would be raised up had
been denied; and the doctrine that came to be believed was, probably,
simply that there would be a future state, and that the only
resurrection was the resurrection of the soul from sin, and that this
was past. Compare 2 Timothy 2:18. This subject the apostle had not
before taken up, probably because he had not been consulted on it, and
because it would find a more appropriate place after he had
reproved their disorders, and answered their questions. After all those
discussions, after examining all the opinions and practices that
prevailed among them, it was proper to place the great argument forthe truth of the religion which they all professed on a permanentfoundation, and to close the epistle by reminding them, and provingto them, that the religion which they professed, and which theyhad so much abused, was from heaven. The proof of this was the
resurrection of the Saviour from the dead. It was indispensable to hold
that in its obvious sense; and holding that, the truth of their own
resurrection was demonstrated, and the error of those who denied it was
apparent.

(9.) Having finished this demonstration, the apostle closes the epistle
1 Corinthians 16 with some miscellaneous directions and salutations.

......................................................................
Remainder of Introductory Notes and Information on Verse 1 located in
See Barnes "1 Corinthians 1:2"
......................................................................

Introductory Notes Continued from Verse 1...... (At end of Introduction
See Verse Notes for Verses 1 and 2 of 1st Corinthians, Chapter 1)

V..--DIVISlONS OF THE EPISTLE

THE divisions of this epistle, as of the other books of the Bible, into
chapters and verses, is arbitrary, and often not happily made. See the
Introduction to the Notes on the Gospels. Various divisions of the
epistle have been proposed, in order to present a proper analysis to the
mind. The division which is submitted here is one that arises from the
previous statement of the scope and design of the epistle, and will
famish the basis of my analysis. According to this view, the body of this
epistle may be divided into three parts, viz.:

I. The discussion of irregularities and abuses prevailing in the church
at Corinth, of which the apostle had incidentally learned by report,
chap. i.--vi.

II. The discussion of various subjects which had been submitted to him
in a letter from the church, and of points which grew out of those
inquiries, chap. vii.--xiv.

III. The discussion of the great doctrine of the resurrection of Christ
--the foundation of the hope of man--and the demonstration arising from
that that the Christian religion is true, and the hopes of Christians
well founded, chap. xv. (See the "Analysis" prefixed to the Notes.)

VI.--THE MESSENGERS BY WHOM THIS EPISTLE WAS SENT TO THE CHURCH AT
CORINTH, AND ITS SUCCESS

IT is evident that Paul felt the deepest solicitude in regard to the
state of things in the church at Corinth. Apparently as soon as he
had heard of their irregularities and disorders through the members of the
family of Chloe, (chap. i., ii.,) he had sent Timothy to them, if
possible, to repress the growing dissensions and irregularities,
(1 Corinthians 4:17.) In the mean time the church at Corinth wrote to him to
ascertain his views on certain matters submitted to him, 1 Corinthians 7:1;
and the reception of this letter gave him occasion to enter at length
into the subject of their disorders and difficulties. Yet he wrote the
letter under the deepest solicitude about the manner of its reception,
and its effect on the church: 2 Corinthians 2:4, "For out of much affliction
and anguish of heart I wrote unto you with many tears," etc. Paul had
another object in view which was dear to his heart, and which he was
labouring with all diligence to promote, which was the collection which
he proposed to take up for the poor and afflicted saints at Jerusalem.
See Barnes "Romans 15:25". This object he wished to press at this time
on the church at Corinth, 1 Corinthians 16:1-4. In order, therefore, to insure
the success of his letter, and to facilitate the collection, he sent
Titus with the letter to the church at Corinth, with instructions to have
the collection ready, (2 Corinthians 7:7,8,13,15.) This collection Titus was
requested to finish, (2 Corinthians 8:6.) With Titus, Paul sent another
brother, perhaps a member of the church at Ephesus, 2 Corinthians 12:18,
a man whose praise, Paul says, was in all the churches, and who had been
already designated by the churches to bear the contribution to
Jerusalem, 2 Corinthians 8:18,19. By turning to Acts 21:29, we find it
incidentally mentioned that "Trophimus an Ephesian" was with Paul in
Jerusalem, and undoubtedly this was the person here designated. This is
one of the undesigned coincidences between Paul's epistle and the Acts of
the Apostles, of which Dr. Paley has made so much use in his HoraePaulinae in proving the genuineness of these writings. Paul did not
deem it necessary or prudent for him to go himself to Corinth, but chose
to remain in Ephesus. The letter to Paul 1 Corinthians 7:1 had been brought
to him by Stephanas, Fortunatus, and Achaicus, 1 Corinthians 16:17; and it
is probable that they accompanied Titus and the other brother with him
who bore Paul's reply to their inquiries.

The success of this letter was all that Paul could desire. It had the
effect to repress their growing strifes, to restrain their disorders, to
produce true repentance, and to remove the person who had been guilty of
incest in the church. The whole church was deeply affected with his
reproofs, and engaged in hearty zeal in the work of reform,
2 Corinthians 7:9-11. The authority of the apostle was recognised, and his
epistle read with fear and trembling, 2 Corinthians 7:15. The act of
discipline which he had required on the incestuous person was inflicted
by the whole church, 2 Corinthians 2:6. The collection which he had desired,
1 Corinthians 16:1-4, and in regard to which he had boasted of their liberality
to others, and expressed the utmost confidence that it would be liberal,
2 Corinthians 9:2,3, was taken up agreeably to his wishes, and their
disposition on the subject was such as to furnish the highest
satisfaction to his mind, 2 Corinthians 7:13,14. Of the success of his letter,
however, and of their disposition to take up the collection, Paul was not
apprized until he had gone into Macedonia, where Titus came to him, and
gave him information of the happy state of things in the church at
Corinth, 2 Corinthians 7:4-7,13. Never was a letter more effectual than this
was, and never was authority in discipline exercised in a more happy and
successful way.

VII.--GENERAL CHARACTER AND STRUCTURE OF THE EPISTLE

THE general style and character of this epistle is the same as in the
other writings of Paul. See Introduction to the Epistle to the Romans.
It evinces the same strong and manly style of argument and language,
the same structure of sentences, the same rapidity of conception, the
same overpowering force of language and thought, and the same
characteristics of temper and spirit in the author. The main difference
between the style and manner of this epistle, and the other epistles of
Paul, arises from the scope and design of the argument. In the epistle
to the Romans, his object led him to pursue a close and connected train
of argumentation. In this, a large portion of the epistle is occupied
with reproof, and it gives occasion for calling into view at once the
authority of an apostle, and the spirit and manner in which reproof is
to be administered. The reader of this epistle cannot but be struck
with the fact, that it was no part of Paul's character to show
indulgence to sin; that he had no design to flatter; that he neither
"cloaked nor concealed transgression;" that in the most open, firm, and
manly manner possible, it was his purpose to rebuke them for their
disorders, and to repress their growing irregularities. At the same time,
however, there is full opportunity for the display of tenderness,
kindness, love, charity, and for Christian instruction--an opportunity
for pouring forth the deepest feelings of the human heart--an
opportunity which Paul never allowed to escape unimproved. Amidst all
the severity of reproof, there is the love of friendship; amidst the
rebukes of an apostle, the entreaties and tears of a father. And we here
contemplate Paul, not merely as the profound reasoner, not simply as a
man of high intellectual endowments, but as evincing the feelings of
the man, and the sympathies of the Christian.

Perhaps there is less difficulty in understanding this epistle than the
epistle to the Romans. A few passages indeed have perplexed all
commentators, and are to this day not understood.
See 1 Corinthians 5:9; 11:10; 15:29. But the general meaning of the epistle has
been much less the subject of difference of interpretation. The reasons
have probably been the following:

(1.) The subjects here are more numerous, and the discussions more brief.
There is, therefore, less difficulty in following the author than where
the discussion is protracted, and the manner of his reasoning more
complicated.

(2.) The subjects themselves are far less abstruse and profound than
those introduced into the epistle to the Romans. There is, therefore,
less liability to misconception.

(3.) The epistle has never been made the subject of theological warfare.
No system of theology has been built on it, and no attempt made to press
it into the service of abstract dogmas. It is mostly of a practical
character; and there has been, therefore, less room for contention in
regard to its meaning.

(4.) No false and unfounded theories of philosophy have been attached to
this epistle, as have been to the epistle to the Romans. Its simple sense,
therefore, has been more obvious; and no small part of the difficulties
in the interpretation of that epistle are wanting in this.

(5.) The apostle's design has somewhat varied his style. There are
fewer complicated sentences, and fewer parentheses--less that is abrupt
and broken, and elliptical--less that is rapid, mighty, and over-powering
in argument. We see the point of a reproof at once, but we are often
greatly embarrassed in a complicated argument. The fifteenth chapter,
however, for closeness and strength of argumentation, for beauty of
diction, for tenderness of pathos, and for commanding and overpowering
eloquence, is probably unsurpassed by any other part of the writings
of Paul, and unequalled by any other composition.

(6.) It may be added, that there is less in this epistle that opposes the
native feelings of the human heart, and that humbles the pride of the
human intellect, than in the epistle to the Romans. One great difficulty
in interpreting that epistle has been that the doctrines relate to those
high subjects that rebuke the pride of man, demand prostration before his
Sovereign, require the submission of the understanding and the heart to
God's high claims, and throw down every form of self-righteousness. While
substantially the same features will be found in all the writings of Paul,
yet his purpose in this epistle led him less to dwell on those topics
than in the epistle to the Romans. The result is, that the heart more
readily acquiesces in these doctrines and reproofs, and the general
strain of this epistle; and as the heart of man has usually more
agency in the interpretation of the Bible than the understanding, the
obstacles in the way of a correct exposition of this epistle are
proportionably fewer than in the epistle to the Romans.

The same spirit, however, which is requisite in understanding the epistle
to the Romans, is demanded here. In all Paul's epistles, as in all the
Bible, a spirit of candour, humility, prayer, and industry, is required.
The knowledge of God's truth is to be acquired only by toil and candid
investigation. The mind that is filled with prejudices is rarely
enlightened. The proud, unhumbled spirit seldom receives benefit from
reading the Bible, or any other book. He acquires the most complete, and
the most profound knowledge of the doctrines of Paul, and of the Book of
God in general, who comes to the work of interpretation with the most
humble heart, and the deepest sense of his dependence in the aid of that
Spirit by whom originally the Bible was inspired. For "the meek will he
guide in judgment, and the meek will he teach his way," Psalms 25:9.

END OF Introductory Notes:
-----------------------------------------------------------------------
Verse 1.Paul, called to be an apostle. See Barnes "Romans 1:1",

Through the will of God. Not by human appointment, or authority; but
in accordance with the will of God, and his command. That will was made
known to him by the special revelation granted to him at his conversion,
and call to the apostleship, Acts 9. Paul often refers to the fact
that he had received a direct commission from God, and that he did not
act on his own authority. Compare Galatians 1:11,12; 1 Corinthians 9:1-6; 2 Corinthians 11:22-33;
\\2Co 12:1-12\\. There was a special reason why he commenced this epistle
by referring to the fact that he was divinely called to the apostleship.
It arose from the fact that his apostolic authority had been called in
question by the false teachers at Corinth. That this was the case is
apparent from the general strain of the epistle, from some particular
expressions, 2 Corinthians 10:8-10, and from the fact that he is at so much
pains throughout the two epistles to establish his Divine commission.

And Sosthanes, Sosthenes is mentioned in Acts 18:17, as "the chief
ruler of the synagogue" at Corinth. He is there said to have been beaten
by the Greeks before the judgment-seat of Gallio because he was a Jew,
and because he had joined with the other Jews in arraigning Paul, and
had thus produced disturbance in the city.
See Barnes "Acts 18:17". It is evident that at that time he was not
a Christian. When he was converted, or why he left Corinth and was now
with Paul at Ephesus, is unknown. Why Paul associated him with himself
in writing this epistle is not known. It is evident that Sosthenes was
not an apostle, nor is there any reason to think that he was inspired.
Some circumstances are known to have existed respecting Paul's manner of
writing to the churches, which may explain it.

(1.) He was accustomed to employ an amanuensis or scribe in writing his
epistles, and the amanuensis frequently expressed his concurrence or
approbation in what the apostle had indicted.
See Barnes "Romans 16:22". Comp. Colossians 4:18, "The salutation by
the hand of me Paul;" 2 Thessalonians 3:17;; 1 Corinthians 16:21. It is possible that
Sosthenes might have been employed by Paul for this purpose.

(2.) Paul not unfrequently associated others with himself in writing
his letters to the churches, himself claiming authority as an apostle;
and the others expressing their concurrence, 2 Corinthians 1:1. Thus in
Galatians 1:2, "All the brethren" which were with him, are mentioned as
united with him in addressing the churches of Galatia, Philippians 1:1;
Colossians 1:1; 1 Thessalonians 1:1.

(3.) Sosthenes was well known at Corinth. He had been the chief ruler of
the synagogue there. His conversion would, therefore, excite a deep
interest; and it is not improbable that he had been conspicuous as a
preacher. All these circumstances would render it proper that Paul should
associate him with himself in writing this letter. It would be bringing
in the testimony of one well known as concurring with the views of the
apostle, and tend much to conciliate those who were disaffected towards
him.

Verse 2.Unto the church of God which is at Corinth. For an account
of the time and manner in which the church was established in Corinth,
see the Introduction, and See Barnes "Acts 18:1-17". The church is
called "the church of God," because it has been founded by his agency,
and was devoted to his service. It is worthy of remark, that although
great disorders had been introduced into that church; that there were
separations and erroneous doctrines; though there were some who gave
evidence that they were not sincere Christians, yet the apostle had no
hesitation in applying to them the name of a church God.

To them that are sanctified. To those who are made holy. This does
not refer to the profession of holiness, but implies that they were
in fact holy. The word means that they were separated from the
mass of heathens around them, and devoted to God and his cause. Though
the word used here \~hgiasmenoiv\~ has this idea of separation from the
mass around them, yet it is separation on account of their being
in fact, and not in profession merely, different from others, and
truly devoted to God. See Barnes "Romans 1:7".

In Christ Jesus. That is, by \~en\~ the agency of Christ. It was
by his authority, his power, and his Spirit, that they had been
separated from the mass of heathens around them, and devoted to God.
Comp. John 17:19.

Called to be saints. The word saints does not differ materially
from the word sanctified in the former part of the verse. It means
those who are separated from the world, and set apart to God as holy.
The idea which Paul introduces here is, that they became such because
they were called to be such. The idea in the former part of the
verse is, that this was done "by Christ Jesus;" here he says, that it was
because they were called to this privilege. He doubtless means to
say, that it was not by any native tendency in themselves to holiness,
but because God had called them to it. And this calling does not refer
merely to an external invitation, but it was that which was made
effectual in their case, or that on which the fact of their being
saints could be predicated. Comp. 1 Corinthians 1:9. See 2 Timothy 1:9:
"Who hath saved us, and called us with an holy calling, not
according to our works, but according to his own purpose and grace,"
etc.; 1 Peter 1:15; See Barnes "Romans 1:6",
See Barnes " :"; See Barnes "Romans 8:28";
See Barnes "Ephesians 4:1"; See Barnes "1 Timothy 6:12";
See Barnes "1 Peter 2:9".

With all, etc. This expression shows,

(1.) that Paul had the same feelings of attachment to all Christians in
every place; and,

(2.) that he expected that this epistle would be read, not only by the
church at Corinth, but also by other churches. That this was the
uniform intention of the apostle in regard to his epistles, is
apparent from other places. Comp. 1 Thessalonians 5:27: "I charge you by the
Lord, that this epistle be read unto all the holy brethren."
Colossians 4:16: "And when this epistle is read among you, cause that it
be read also in the church of the Laodiceans." It is evident that Paul
expected that his epistles would obtain circulation among the churches;
and it was morally certain that they would be soon transcribed, and be
extensively read. The ardent feelings of Paul embraced all Christians
in every nation. He knew nothing of the narrowness of exclusive
attachment to sect. His heart was full of love; and he loved, as we
should, all who bore the Christian name, and who evinced the Christian
spirit.

Call upon the name of Jesus Christ. To call upon the name of
any person, in Scripture language, is to call on the person himself.
Compare John 3:18. See Barnes "Acts 4:12". The expression,
"to call upon the name," \~epikaloumenoiv\~, to invoke the name, implies
worship and prayer; and proves,

(1.) that the Lord Jesus is an object of worship; and

(2.) that one characteristic of the early Christians, by which they were
known and distinguished, was their calling upon the name of the Lord
Jesus, or their offering worship to him. That it implies worship,
See Barnes "Acts 7:59"; and that the early Christians called on Christ
by prayer, and were distinguished by that, See Barnes "Acts 7:59",
and compare See Barnes "Acts 1:24"; See Barnes "Acts 2:21";
See Barnes "Acts 9:14"; See Barnes "Acts 22:16";
See Barnes "2 Timothy 2:22".

Both their's and our's. The Lord of all--both Jews and Gentiles--of
all who profess themselves Christians, of whatever country or name they
might have originally been. Difference of nation or birth gives no
pre-eminence in the kingdom of Christ, but all are on a level, having a
common Lord and Saviour. Comp. Ephesians 4:5.

Verse 4.I thank my God, etc. No small part of this epistle is
occupied with reproofs for the disorders which had arisen in the church
at Corinth. Before proceeding, however, to the specific statement of
those disorders, (ver. 10, seq.,) the apostle commends them for the
attainments which they had really made in Divine knowledge, and thus
shows that he was disposed to concede to them all that he could. It was
no part of the disposition of Paul to withhold commendation where it
was due. On the contrary, as he was disposed to be faithful in
reproving the errors of Christians, he was no less disposed to commend
them when it could be done. Compare See Barnes "Romans 1:8". A
willingness to commend those who do well is as much in accordance with
the gospel, as a disposition to reprove where it is deserved; and a
minister, or a parent, may frequently do as decided good by judicious
commendation as by reproof, and much more than by fault-finding and harsh
crimination.

On your behalf. In respect to you; that God has conferred these
favours on you.

For the grace of God. On account of the favours which God has
bestowed on you through the Lord Jesus. Those favours are specified in
the following verses. For the meaning of the word grace,
See Barnes "Romans 1:7".

Verse 5.That in every thing. In every respect, or in regard to all
the favours conferred on any of his people. You have been distinguished
by him in all those respects in which he blesses his own
children.

Ye are enriched by him. See Barnes "Romans 2:4". The meaning of this
expression is, "you abound in these things; they are conferred
abundantly upon you." By the use of this word, the apostle intends
doubtless to denote the fact that these blessings had been conferred
on them abundantly; and also that this was a valuable endowment,
so as to be properly called a treasure. The mercies of God are not
only conferred abundantly on his people, but they are a bestowment of
inestimable value. Comp. 2 Corinthians 6:10.

In all utterance. With the power of speaking various languages,
\~en panti logw\~. That this power was conferred on the church at Corinth, and
that it was highly valued by them, is evident from 1 Corinthians 14.
Compare 2 Corinthians 8:7. The power of speaking those languages the apostle
regarded as a subject of thanksgiving, as it was a proof of the
Divine favour to them. See 1 Corinthians 14:5,22,39.

And in all knowledge. In the knowledge of Divine truth. They had
understood the doctrines which they had heard, and had intelligently
embraced them. This was not true of all of them, but it was
of the body of the church; and the hearty commendation and
thanksgiving of the apostle for these favours, laid the foundation for
the remarks which he had subsequently to make, and would tend to
conciliate their minds, and dispose them to listen attentively, even to
the language of reproof.

Verse 6.Even as. \~kaywv\~. The force of this expression seems to
be this: "The gospel of Christ was at first established among you by
means of the miraculous endowments of the Holy Ghost. Those same
endowments are still continued among you, and now furnish evidence of
the Divine favour, and of the truth of the gospel to you,
even as--i.e., in the same measure as they did when the gospel was
first preached." The power to speak with tongues, etc., (chap. xiv.,)
would be a continued miracle, and would be demonstration to them
then of the truth of Christianity as it was at first.

The testimony of Christ. The gospel. It is here called "the
testimony of Christ," because it bore witness to Christ--to his Divine
nature, his miracles, his Messiahship, his character, his death, etc.
The message of the gospel consists in bearing witness to Christ and his
work. See 1 Corinthians 15:1-4; 2 Timothy 1:8.

Was confirmed. Was established, or proved. It was proved to be
Divine, by the miraculous attestations of the Holy Spirit.
It was confirmed, or made certain to their souls, by the agency of the
Holy Spirit, sealing it on their hearts. The word translated
confirmed, \~ebebaiwyh\~ is used in the sense of establishing,
confirming, or demonstrating by miracles, etc., in Mark 16:20,
Compare Hebrews 13:9; Philippians 1:7.

In you. \~en umin\~. Among you as a people, or in your hearts. Perhaps
the apostle intends to include both. The gospel had been established
among them by the demonstrations of the agency of the Spirit in the gift
of tongues, and had at the same time taken deep root in their hearts,
and was exerting a practical influence on their lives.

{+} "confirmed in" "among"

Verse 7.So that. God has so abundantly endowed you with his favours.

Ye come behind. \~ustereisyai\~. You are not wanting, or deficient. The
word is usually applied to destitution, want, or poverty; and the
declaration here is synonymous with what he had said, 1 Corinthians 1:5,
that they abounded in everything.

In no gift. In no favour, or gracious endowment. The word used here
\~carisma\~ does not refer necessarily to extraordinary and miraculous
endowments, but includes also all the kindnesses of God towards them in
producing peace of mind, constancy, humility, etc. And the apostle meant
evidently to say that they possessed, in rich abundance, all those
endowments which were bestowed on Christians.

Waiting for. Expecting, or looking for this coming with glad and
anxious desire. This was, certainly, one of the endowments to which he
referred; to wit, that they had grace given them earnestly to desire,
and to wait for the second appearing of the Lord Jesus. An earnest wish
to see him, and a confident expectation and a firm belief that he will
return, is an evidence of a high state of piety. It demands strong faith,
and it will do much to elevate the feelings above the world, and to keep
the mind in a state of peace.

The coming, etc. Greek, the revelation--\~thn apokaluqin\~--the manifestation
of the Son of God. That is, waiting for his return to judge the world,
and for his approbation Of his people in that day. The earnest
expectation of the Lord Jesus became one of the marks of early
Christian piety. This return was promised by the Saviour to his
anxious disciples, when he was about to leave them, John 14:3. The
promise was renewed when he ascended to heaven, Acts 1:11. It became
the settled hope and expectation of Christians that he would return,
Titus 2:13; 2 Peter 3:12; Hebrews 9:28. And with the earnest prayer
that he would quickly come, John closes the volume of inspiration,
Revelation 22:20.

Verse 8.Who shall also confirm you. Who shall establish you in the
hopes of the gospel. He shall make you firm \~bebaiwsei\~ amidst all your
trials, and all the efforts which may be made to shake your faith, and
to remove you from that firm foundation on which you now rest.

Unto the end. That is, to the coming of the Lord Jesus Christ. He
would keep them to the end of life in the path of holiness, so that at
the coming of the Lord Jesus they might be found blameless. Comp.
John 13:1. The sense is, that they should be kept, and should not be
suffered to fall away and perish;--and is one of the many places which
express the strong confidence of Paul, that those who are true
Christians shall be preserved unto everlasting life. Comp. 1:6.

That ye may be blameless. The word rendered blameless \~anegklhtouv\~
does not mean perfect, but properly denotes those against whom there is
no charge of crime; who are unaccused, and against whom there is no
ground of accusation. Here it does not mean that they were personally
perfect, but that God would so keep them, and enable them to evince a
Christian character, as to give evidence that they were his friends,
and completely escape condemnation in the last day.
See Barnes "Romans 8:33,34". There is no man who has not his faults; no
Christian who is not conscious of imperfection; but it is the design of
God so to keep his people, and so to justify and sanctify them through
the Lord Jesus, that the church may be presented "a glorious church, not
having spot or wrinkle" Ephesians 5:27 in the day of judgment.

In the day, etc. In the day when the Lord Jesus shall come to judge
the world; and which will be called his day, because it will be the day
in which he will be the great and conspicuous object, and which is
especially appointed to glorify him. See 2 Thessalonians 1:10: "When he shall
come to be glorified in his saints, and to be admired in all them that
believe."

Verse 9.God is faithful. That is, God is true, and constant, and
will adhere to his promises. He will not deceive. He will not promise,
and then fail to perform; he will not commence anything which he will
not perfect and finish. The object of Paul, in introducing the idea of
the faithfulness of God, here is, to show the reason for believing
that the Christians at Corinth would be kept unto everlasting life. The
evidence that they will persevere depends on the fidelity of God; and
the argument of the apostle is, that as they had been called by him
into the fellowship of his Son, his faithfulness of character would
render it certain that they would be kept to eternal life. The same
idea he has presented in Philippians 1:6: "Being confident of this very
thing, that he which hath begun a good work in you, will also perform
it until the day of Jesus Christ." \\Ye were called\\. The word "called"
here does not refer merely to an invitation or an offer of life, but
to the effectual influence which had been put forth; which had inclined
them to embrace the gospel. See Barnes " :";
See Barnes "Romans 9:12". See Mark 2:17; Luke 5:32; Galatians 1:6,7; 5:8,13;
Ephesians 1:4; Colossians 3:16. In this sense the word often occurs in the
Scriptures, and is designed to denote a power, or influence, that goes
forth with the external invitation, and that makes it effectual. That
power is the agency of the Holy Spirit.

Unto the fellowship of his Son. To participate with his Son Jesus
Christ; to be partakers with him. See Barnes "John 15:1" and
following. Christians participate with Christ

(3.) In his heirship to the inheritance and glory which awaits him.
Romans 8:17: "And if children, then heirs; heirs of God, and joint-heirs
with Christ;" 1 Peter 1:4.

(4.) In his triumph in the resurrection and future glory.
Matthew 19:28: "Ye which have followed me, in the regeneration when the
Son of man shall sit on the throne of his glory, ye also shall sit upon
twelve thrones, judging the twelve tribes of Israel." John 14:19:
"Because I live, ye shall live also." Revelation 3:21: "To him that
overcometh will I grant to sit with me in my throne, even as I also
overcame, and am set down with my Father in his throne." From all this,
the argument of the apostle is, that as they partake with Christ in
these high privileges, and hopes, and promises, they will be kept by a
faithful God unto eternal life. God is faithful to his Son; and will be
faithful to all who are united to him. The argument for the perseverance
of the saints is, therefore, sure.

Verse 10.Now I beseech you, brethren. In this verse the apostle
enters on the discussion respecting the irregularities and disorders in
the church at Corinth, of which he had incidentally heard. See
1 Corinthians 1:11. The first of which he had incidentally learned, was that
which pertained to the divisions and strifes which had arisen in the
church. The consideration of this subject occupies him to 1 Corinthians 1:17,
as those divisions had been caused by the influence of philosophy, and
the ambition for distinction, and the exhibition of popular eloquence
among the Corinthian teachers, this fact gives occasion to him to
discuss that subject at length, 1 Corinthians 1:17-311 Corinthians 11; in which he
shows that the gospel did not depend for its success on the reasonings
of philosophy, or the persuasions of eloquence. This part of the
subject he commences with the language of entreaty:--"I beseech you,
brethren", the language of affectionate exhortation, rather than
of stern command. Addressing them as his brethren, as members of the
same family with himself, he conjures them to take all proper measures
to avoid the evils of schism and of strife.

By the name. By the authority of his name; or from reverence for
him as the common Lord of all.

Of our Lord Jesus Christ. The reasons why Paul thus appeals to his
name and authority here, maybe the following:

(1.) Christ should be regarded as the supreme Head and Leader of all
the church. It was improper, therefore, that the church should be
divided into portions, and its different parts enlisted under
different banners.

(2.) "The whole family in heaven and earth" should be "named" after
him, Ephesians 3:15, and should not be named after inferior and
subordinate teachers. The reference to "the venerable and endearing
name of Christ here stands beautifully and properly opposed to the
various human names under which they were so ready to enlist
themselves."--Doddridge. "There is scarce a word or expression that
he [Paul] makes use of, but with relation and tendency to his present
main purpose; as here, intending to abolish the names of leaders they had
distinguished them- selves by, he beseeches them by the name of Christ,
a form that I do not remember he elsewhere uses."--Locke.

(3.) The prime and leading thing which Christ had enjoined on his church,
was union and mutual love, John 13:34; 15:17; and for this he had
most earnestly prayed in his memorable prayer, John 17:21-23. It
was well for Paul thus to appeal to the name of Christ--the sole Head
and Lord of his church, and the Friend of union, and thus to rebuke the
divisions and strifes which had arisen at Corinth.

That ye all speak the same thing. "That ye hold the same doctrine."
--Locke. This exhortation evidently refers to their holding and
expressing the same religious sentiments, and is designed to rebuke
that kind of contention and strife which is evinced where different
opinions axe held and expressed. To "speak the same thing" stands
opposed to speaking different and conflicting things, or to
controversy; and although perfect uniformity of opinion cannot be
expected among men on the subject of religion any more than on other
subjects, yet, on the great and fundamental doctrines of Christianity,
Christians may be agreed; on all points in which they differ, they may
evince a good spirit; and on all subjects they may express their
sentiments in the language of the Bible, and thus "speak the same
thing."

And that there be no divisions among you. Greek, \~scismata\~
--schisms. No divisions into contending parties and sects. The
church was to be regarded as one, and indivisible, and not to be rent
into different factions, and ranged under the banners of different
leaders. Comp. John 9:16; 1 Corinthians 11:18; 12:25.

But that ye be perfectly joined together. \~hte de kathrtismenoi\~. The word here
used, and rendered "perfectly joined together," denotes, properly, to
restore, mend, or repair that which is rent or disordered,
Matthew 4:21; Mark 1:19; to amend or correct that which is morally evil and
erroneous, Galatians 6:1; to render perfect or complete, Luke 6:40; to
fit or adapt anything to its proper place, so that it shall be complete
in all its parts, and harmonious, Hebrews 11:5; and thence to compose
and settle controversies, to produce harmony and order. The apostle here
evidently desires that they should be united in feeling; that every
member of the church should occupy his appropriate place, as every
member of a well-proportioned body, or part of a machine, has its
appropriate place and use. See his wishes more fully expressed in
1 Corinthians 12:12-31.

In the same mind. \~noi\~. See Romans 15:5. This cannot mean that
they were to be united in precisely the same shades of opinion, which is
impossible; but that their minds were to be disposed towards each other
with mutual good will, and that they should live in harmony. The word
here rendered mind, denotes not merely the intellect itself, but that
which is in the mind--the thoughts, counsels, plans, Romans 11:34;
Romans 14:5; 1 Corinthians 2:16; Colossians 2:18. (Bretschneider.)

And in the same judgment. \~gnwmh\~. This word properly denotes
science, or knowledge; opinion, or sentiment; and sometimes, as here,
the purpose of the mind, or will. The sentiment of the whole is, that in
their understandings and their volitions, they should be united and
kindly disposed towards each other. Union of feeling is possible even
where men differ much in their views of things. They may love each other
much, even where they do not see alike. They may give each other credit
for honesty and sincerity, and may be willing to suppose that others
may be right, and are honest, even where their own views differ.
The foundation of Christian union is not so much laid in uniformity of
intellectual perception, as in right feelings of the heart. And the
proper way to produce union in the church of God, is not to begin by
attempting to equalize all intellects on the bed of Procrustes, but to
produce supreme love to God, and elevated and pure Christian love to
all who bear the image and the name of the Redeemer.

Verse 11.For it hath been declared unto me. Of the contentions
existing in the church at Corinth, it is evident that they had not
informed him in the letter which they had sent. 1 Corinthians 7:1; comp.
the Introduction. He had incidentally heard of their contentions.

My brethren. A token of affectionate regard, evincing his love for
them, and his deep interest in their welfare, even when he adminis-
tered a needed rebuke.

Of the house of Chloe. Of the family of Chloe. It is most probable
that Chloe was a member of the church at Corinth, some of whose family
had been at Ephesus when Paul was, and had given him information of the
state of things there. Who those members of her family were, is
unknown. Grotius conjectures that they were Stephanas, Fortunatus,
and Achaicus, mentioned in 1 Corinthians 16:17, who brought the letter of the
church at Corinth to Paul. But of this there is no certain evidence;
perhaps not much probability. If the information had been obtained from
them, it is probable that it would have been put in the letter which
they bore. The probability is, that Paul had received this information
before they arrived.

{++} "House" "household"

Verse 12.Now this I say. This is what I mean; or I give this as an
instance of the contentions to which I refer.

That every one of you saith. That you are divided into different
factions, and ranged under different leaders. the word translated
"that" \~oti\~ might be translated hers because or since, as
giving a reason for his affirming 1 Corinthians 1:11 that there were
contentions there. "Now I say that there are contentions, because you
are ranged under different leaders," etc.--Calvin.

I am of Paul. It has been doubted whether Paul meant to affirm that
the parties had actually taken the names which he here specifies, or
whether he uses these names as illustrations, or suppositions, to show
the absurdity of their ranging themselves under different leaders.
Many of the ancient interpreters supposed that Paul was unwilling to
specify the real names of the false teachers and leaders of the
parties, and that he used these names simply by way of illustration.
This opinion was grounded chiefly on What he says in 1 Corinthians 4:6, "And
these things, brethren, I have in a figure transferred to myself and
to Apollos for your sakes," etc. But in this place Paul is not referring
so particularly to the factions or parties existing in the church, as
he is to the necessity of modesty and humility; and in order to enforce
this, he refers to himself and Apollos to show that even those most
highly favoured should have a low estimate of their importance, since
all their success depends on God. See 1 Corinthians 3:4-6. It can scarcely
be doubted that Paul here meant to say that there were parties existing
in the church at Corinth, who were called by the names of himself, of
Apollos, of Cephas, and of Christ. This is the natural construction;
and this was evidently the information which he had received by those
who were of the family of Chloe. Why the parties were ranged under
these leaders, however, can be only a matter of conjecture. Lightfoot
suggests that the church at Corinth was composed partly of Jews and
partly of Gentiles. See Acts 18. The Gentile converts, he supposes,
would range themselves under Paul and Apollos as their leaders, and the
Jewish under Peter and Christ. Paul was the apostle to the Gentiles,
and Peter particularly the apostle to the Jews, Galatians 2:7; and this
circumstance might give rise to the division. Apollos succeeded Paul
in Achaia, and laboured successfully there. See Acts 18:27,28.
These two original parties might be again subdivided. A part of those
who adhered to Paul and Apollos might regard Paul with chief veneration,
as being the founder of the church, as the instrument of their
conversion, as the chief apostle, as signally pure in his doctrine and
manner; and a part might regard Apollos as the instrument of their
conversion, and as being distinguished for eloquence. It is evident that
the main reason why Apollos was regarded as the head of a faction was on
account of his extraordinary eloquence; and it is probable that his
followers might seek particularly to imitate him in the graces of popular
elocution.

And I of Cephas. Peter. Comp. John 1:42. He was regarded
particularly as the apostle to the Jews, Galatians 2:7. He had his own
peculiarity of views in teaching, and it is probable that his teaching
was not regarded as entirely harmonious with that of Paul. See
Galatians 2:11-17. Paul had everywhere among the Gentiles taught that it
was not necessary to observe the ceremonial laws of Moses; and, it is
probable, that Peter was regarded by the Jews as the advocate of the
contrary doctrine. Whether Peter had been at Corinth is unknown. If not,
they had heard of his name and character; and those who had come from
Judea had probably reported him as teaching a doctrine on the subject of
the observance of Jewish ceremonies unlike that of Paul.

And I of Christ. Why this sect professed to be the followers of
Christ, is not certainly known. It probably arose from one of the two
following causes:

(1.) Either that they had been in Judea and had seen the Lord Jesus, and
thus regarded themselves as particularly favoured and distinguished; or,

(2.) more probably, because they refused to call themselves by any
inferior leader, and wished to regard Christ alone as their Head, and
possibly prided themselves on the belief that they were more conformed
to him than the other sects.

Verse 13.Is Christ divided? Paul, in this verse, proceeds to show
the impropriety of their divisions and strifes. His general argument is,
that Christ alone ought to be regarded as their Head and Leader, and
that his claims, arising from his crucifixion, and acknowledged by
their baptism, were so pre-eminent that they could not be divided,
and the honours due to him should not be rendered to any other.
The apostle therefore asks, with strong emphasis, whether Christ
was to be regarded as divided? Whether this single supreme Head
and Leader of the church had become the head of different contending
factions? The strong absurdity of supposing that, showed the impropriety
of their ranging themselves under different banners and leaders.

Was Paul crucified for you? This question implies that the
crucifixion of Christ had an influence in saving them which the
sufferings of no other one could have, and that those sufferings were
in fact the peculiarity which distinguished the Work of Christ, and
rendered it of so much value. The atonement was the grand, crowning work
of the Lord Jesus. It was through this that all the Corinthian Christians
had been renewed and pardoned. That work was so pre-eminent that it could
not have been performed by an other. And as they had all been saved
by that alone-as they were alike dependent on his merits for
salvation--it was improper that they should be rent into contending
factions, and ranged under different leaders. If there is anything that
will recall Christians of different names and of contending sects from
the heat of strife, it is the recollection of the fact that they have
been purchased by the same blood, and that the same Saviour died to
redeem them all. If this fact could be kept before their minds, it would
put an end to angry strife everywhere in the church, and produce
universal Christian love.

Or were ye baptized in the name of Paul? Or into, or unto the
name of Paul. See Barnes "Matthew 28:19". To be baptized into, or
unto any one, is to be devoted to him, to receive and acknowledge him
as a teacher, professing to receive his rules, and to be governed by his
authority.--Locke. Paul here solemnly reminds them that their
baptism was an argument why they should not range themselves under
different leaders. By that, they had been solemnly and entirely devoted
to the service of the only Saviour. "Did I ever," was the implied
language of Paul, "baptize in my own name"? Did I ever pretend to
organize a sect, announcing myself as a leader? Have not I always
directed you to that Saviour into whose name and service you have been
baptized?" It is remarkable here, that Paul refers to himself, and not to
Apollos or Peter. He does not insinuate that the claims of Apollos or
Peter were to be disparaged, or their talents and influence to be
undervalued, as a jealous rival would have done; but he numbers himself
first, and alone, as having no claims to be regarded as a religious
leader among them, or the founder of a sect. Even he, the founder of the
church, and their spiritual father, had never desired or intended that
they should call themselves by his name; and he thus showed the
impropriety of their adopting the name of any man as the leader of a
sect.

{*} "in" "into"

Verse 14.I thank God, etc. Why Paul did not himself baptize, see in
\\@1Co 1:17\\. To him it was now a subject of grateful reflection that he
had not done it. He had not given any occasion for the suspicion that he
had intended to set himself up as a leader of a sect or party.

But Crispus. Crispus had been the chief ruler of the synagogue at
Corinth, Acts 18:8.

And Gaius. Gaius resided at Corinth, and at his house Paul resided
when he wrote the epistle to the Romans, Romans 16:23. It is also
possible that the third epistle of John was directed to this man. See
3 John 1:1. And if so, then probably Diotrephes, 3 John 1:9, who is
mentioned as one who loved "to have the pre-eminence," had been one cause
of the difficulties at Corinth. The other persons at Corinth had been
probably baptized by Silas and Timothy.

Verse 15.Lest any should say. Lest any of those who had been
baptized should pervert his design, and say that Paul had baptized them
unto himself; or, lest any others should, with any appearance of truth,
say that he had sought to make disciples to himself. The Ethiopic version
renders this, "That ye should not say we were baptized in his name."
Many of the ancient MSS. read this, "Lest any should say that ye were
baptised into my name."--Mill

Verse 16.And I baptised also the household. The family. Whether
there were any infants in the family, does not appear. It is certain that
the family was among the first converts to Christianity in Achaia,
and that it had evinced great zeal in aiding those who were Christians.
See 1 Corinthians 16:15. From the manner in which Paul mentions this, it is
probable that Stephanas did not reside at Corinth when he was baptized,
though he might have subsequently removed there.
"I baptized none of you, 1 Corinthians 1:14, i.e., none of those who
permanently dwelt at Corinth, or who were members of the original church
there, but Crispus and Gaius--but I baptized also the family of
Stephanas, now of your number." Or it may mean, "I baptized none of
you who are adult members of the church, but Crispus and Gaius,
though I also baptized the family of Stephanas." If this be the true
interpretation, then it forms an argument to prove that Paul practised
household baptism, or the baptism of the families of those who were
themselves believers. Or the expression may simply indicate a
recollection of the true circumstances of the case-- a species of
correction of the statement in 1 Corinthians 1:14, "I recollect now
also that I baptized the family of Stephanas."

Household. \~aikon\~. The house; the family. The word comprises the
whole family, including adults, domestics, slaves, and children. It
includes,

(3.)the family in general, Luke 10:5; 16:27. (Bretschneider.)
It was the custom, doubtless, for the apostles to baptize the entire
household, whatever might be the age, including domestics, slaves,
and children. The head of a family gave up the entire household to
God.

Of Stephanas. Who Stephanas was, is not known. The Greek commentators
say that he was the jailer of Philippi, who, after he had been
baptized, (Acts 16:33,) removed with his family to Corinth. But
of this there is no certain evidence.

Besides. Besides these.

I know not, etc. I do not know whether I baptized any others who
are now members of that church. Paul would, doubtless, recollect
that he had baptized others in other places, but he is speaking here
particularly of Corinth. This is not to be urged as an argument
against the inspiration of Paul, for

(1) it was not the design of inspiration to free the memory from defect
in ordinary transactions, or in those things which were not to be
received for the instruction of the church.

(2.) The meaning of Paul may simply be, "I know not who of the original
members of the church at Corinth may have removed, or who may have died;
I know not who may have removed to Corinth from other places where I
have preached and baptized, and consequently I cannot know whether I may
not have baptized some others of your present number." It is evident,
however, that if he had baptized any others, the number was small.

Verse 17.For Christ sent me not to baptize. That is, not to baptize
as my main business. Baptism was not his principal employment, though
he had a commission in common with others to administer the ordinance,
and occasionally did it. The same thing was true of the Saviour, that he
did not personally baptize, John 4:2. It is probable that the
business of baptism was entrusted to the ministers of the church of
inferior talents, or to those who were connected with the churches
permanently, and not to those who were engaged chiefly in travelling from
place to place. The reasons of this may have been,

(1.) that which Paul here suggests, that if the apostles had themselves
baptized, it might have given occasion to strifes, and the formation of
parties, as those who had been baptized by the apostles might claim some
superiority over those who were not.

(2.) It is probable that the rite of baptism was preceded or followed
by a course of instruction adapted to it; and as the apostles were
ravelling from place to place, this could be better entrusted to those
who were to be with them as their ordinary religious teachers. It
was an advantage that those who imparted this instruction should
also administer this ordinance.

(3.) It is not improbable, as Doddridge supposes, that the administration
of this ordinance was entrusted to inferiors, because it was commonly
practised by immersion, and was attended with some trouble and
inconvenience, while the time of the apostles might be more directly
occupied in their, main work.

But to preach the gospel. As his main business; as the leading, grand
purpose of his ministry. This is the grand object of all ministers. It is
not to build up a sect or party; it is not to secure simply the
baptism of people in this or that communion; it is to make known the
glad tidings of salvation, and call men to repentance and to God.

Not with wisdom of words. \~ouk en sofia logou\~. Not in wisdom of speech,
(margin.) The expression here is a Hebraism, or a form of speech
common in the Hebrew writings, where a noun is used to express
the meaning of an adjective; and means, not in wise words or discourse.
The wisdom here mentioned refers, doubtless, to that which was
common among the Greeks, and which was so highly valued. It included the
following things:

(1.) Their subtle and learned mode of disputation, or that which was
practised in their schools of philosophy.

(2.) A graceful and winning eloquence; the arts by which they sought to
commend their sentiments, and to win others to their opinions. On this
also the Greek rhetoricians greatly valued themselves; and this,
probably, the false teachers endeavoured to imitate.

(3.) That which is elegant and finished in literature, in style and
composition. On this the Greeks greatly valued themselves, as the
Jews did on miracles and wonders. Comp. 1 Corinthians 1:22. The apostle
means to say, that the success of the gospel did not depend on these
things; that he had not sought them; nor had he exhibited them in his
preaching. His doctrine and his manner had not been such as to appear
wise to the Greeks, and he had not depended on eloquence or philosophy
for his success. Longinus (on the Sublime) enumerates Paul among men
distinguished for eloquence; but it is probable that he was not
distinguished for the graces of manner, (comp. 2 Corinthians 10:1,10) so
much as the strength and power of his reasoning.

Paul here introduces a new subject of discourse, which he pursues
through this and the two following chapters--the effect of philosophy
on the gospel, or the estimate which ought to be formed in regard to
it. The reasons why he introduces this topic, and dwells upon it at
such length, are not perfectly apparent. They are supposed to have
been the following:

(1.) He had incidentally mentioned his own preaching, and his having been
set apart particularly to that, 1 Corinthians 1:17.

(2.) His authority, it is probable, had been called in question by
the false teachers at Corinth.

(3.) The ground of this, or the reason why they undervalued him, had
been, probably, that he had not evinced the eloquence of manner and the
graces of oratory on which they so much valued themselves.

(4.) They had depended for their success on captivating the Greeks by the
charms of graceful rhetoric and the refinements of subtle argumentation.

(5.) In every way, therefore, the deference paid to rhetoric and
philosophy in the church, had tended to bring the pure gospel into
disrepute; to produce faction; and to destroy the authority of the
apostle. It was necessary, therefore, thoroughly to examine the subject,
and to expose the real influence of the philosophy on which they placed
so high a value.

Lest the cross of Christ. The simple doctrine that Christ was
crucified to make atonement for the sins of men. This was the peculiarity
of the gospel; and on this doctrine the gospel depended for success in
the world.

Should be made of none effect. Should be rendered vain and
ineffectual. That is, lest the success which might attend the preaching
of the gospel should be attributed to the graces of eloquence, the charms
of language, or the force of human argumentation, rather than to its true
cause, the preaching of Christ crucified; or lest the attempt to
recommend it by the charms of eloquence should divert the attention from
the simple doctrines of the cross, and the preaching be really vain. The
preaching of the gospel depends for its success on the simple power of
its truths, borne by the Holy Spirit to the hearts of men; and not on the
power of argumentation, and the charms of eloquence. To have adorned the
gospel with the charms of Grecian rhetoric, would have obscured its
wisdom and efficacy, just as the gilding of a diamond would destroy its
brilliancy. True eloquence, and real learning, and sound sense, are not
to be regarded as valueless; but their use in preaching is to convey the
truth with plainness; to fix the mind on the pure gospel; and to
leave the conviction on the heart, that this system is the power of God.
The design of Paul here cannot be to condemn true eloquence and just
reasoning, but to rebuke the vain parade, and the glittering ornaments,
and dazzling rhetoric which were objects of so much esteem in Greece. A
real belief of the gospel, a simple and natural statement of its sublime
truths, will admit of, and prompt to, the most manly and noble kind of
eloquence. The highest powers of mind, and the most varied learning, may
find ample scope for the illustration and the defence of the simple
doctrines of the gospel of Christ. But it does not depend for its success
on these, but on its pure and heavenly truths, borne to the mind by the
agency of the Holy Spirit.

{*} "not to baptize" "no so much to baptize"{+} "but to" "As to"

Verse 18.For the preaching of the cross. Greek, "the word \~o logov\~
of the cross;" i.e., the doctrine of the cross; or the doctrine which
proclaims salvation only through the atonement which the Lord Jesus
Christ made on the cross. This cannot mean that the statement that Christ
died as a martyr on a cross appears to be foolishness to men;
because, if that was all, there would be nothing that would appear
contemptible, or that would excite their opposition more than in the
death of any other martyr. The statement that Polycarp, and Ignatius, and
Paul, and Cranmer, died as martyrs, does not appear to be foolishness,
for it is a statement of an historical truth, and their death excites the
high admiration of all men. And if, in the death of Jesus on the cross,
there had been nothing more than a mere martyr's death, it would have
been equally the object of admiration to all men. But the "preaching of
the cross" must denote more than that; and must mean,

(1.) that Christ died as an atoning sacrifice for the sins of men, and
that it was this which gave its peculiarity to his sufferings on the
cross.

(2.) That men can be reconciled to God, pardoned, and saved only by the
merits and influence of this atoning sacrifice.

To them that perish. \~toiv men apollumeniov\~. To those who are about to perish, or
to those who have a character fitting them for destruction; i.e., to the
wicked. The expression stands in contrast with those who are "saved,"
i.e., those who have seen the beauty of the cross of Christ, and who have
fled to it for salvation.

Foolishness. Folly. That is, it appears to them to be contemptible
and foolish, or unworthy of belief. To the great mass of the Jews, and to
the heathen philosophers, and indeed to the majority of the men of this
world, it has ever appeared foolishness, for the following reasons:

(1.) The humble origin of the Lord Jesus. They despise him that lived in
Nazareth; that was poor; that had no home, and few friends, and no
wealth, and little honour among his own countrymen.

(2.) They despise him who was put to death as an impostor, at the
instigation of his own countrymen, in an ignominious manner on the
cross--the usual punishment of slaves.

(3.) They see not why there should be any particular efficacy in his
death. They deem it incredible that he who could not save himself
should be able to save them; and that glory should come from the
ignominy of the cross.

(4.) They are blind to the true beauty of his personal character; to the
true dignity of his nature; to his power over the sick, the lame, the
dying, and the dead; they see not the bearing of the work of atonement on
the law and government of God; they believe not in his resurrection, and
his present state of exalted glory. The world looks only at the fact that
the despised man of Nazareth was put to death on a cross, and smiles at
the idea that such a death could have any important influence on the
salvation of man. It is worthy of remark, also, that to the ancient
philosophers this doctrine would appear still more contemptible than it
does to the men of these times. Everything that came from Judea they
looked upon with contempt and scorn; and they would spurn, above all
things else, the doctrine that they were to expect salvation only by the
crucifixion of a Jew. Besides, the account of the crucifixion has now
lost to us no small part of its reputation of ignominy. Even around the
cross there is conceived to be no small amount of honour and glory. There
is now a sacredness about it, from religious associations; and a
reverence which men in Christian lands can scarcely help feeling when
they think of it. But to the ancients it was connected with every idea of
ignominy. It was the punishment of slaves, impostors, and vagabonds; and
had even a greater degree of disgrace attached to it than the gallows has
with us. With them, therefore, the death on the cross was associated with
the idea of all that is shameful and dishonourable; and to speak of
salvation only by the sufferings and death of a crucified man, was fitted
to excite in their bosoms only unmingled scorn.

But unto us which are saved. This stands opposed to "them that
perish." It refers, doubtless, to Christians, as being saved from the
power and condemnation of sin; and as having a prospect of eternal
salvation in the world to come.

It is the power of God. See Barnes "Romans 1:16". This may either
mean that the gospel is called "the power of God," because it is the
medium through which God exerts his power in the salvation of sinners;
or, the gospel is adapted to the condition of man, and is efficacious in
renewing him, and sanctifying him, It is not an inert, inactive letter,
but is so fitted to the understanding, the heart, the hopes, the fears of
men, and all their great constitutional principles of action, that it
actually overcomes their sin, and diffuses peace through the soul. This
efficacy is not unfrequently attributed to the gospel,
John 17:17; Hebrews 4:12; James 1:18; 1 Peter 1:22,23. When the gospel, however,
or the preaching of the cross, is spoken of as effectual or powerful, it
must be understood of all the agencies which are connected with it; and
does not refer to simple, abstract propositions, but to the truth as it
comes attended with the influences which God sends down to accompany it.
It includes, therefore, the promised agency of the Holy Spirit, without
which it would not be effectual. But the agency of the Spirit is designed
to give efficacy to that which is really adapted to produce the
effects, and not to act in an arbitrary manner. All the effects of the
gospel on the soul --in regeneration, repentance, faith, sanctification;
in hope, love, joy, peace, patience, temperance, purity, and devotedness
to God--are only such as the gospel is fitted to produce. It has a
set of truths and promises just adapted to each of these effects; just
fitted to the soul by Him who knows it; and adapted to produce just
these results. The Holy Spirit secures their influence on the mind;
and is the grand living agent of accomplishing just what the truth
of God is fitted originally to produce, Thus the preaching of the
cross is "the power of God;" and every minister may present it with the
assurance that he is presenting, not "a cunningly devised fable," but a
system really fitted to save men; and yet, that its reception by the
human mind depends on the promised presence of the Holy Spirit.

Verse 19.For it is written. This passage is quoted from
Isaiah 29:14, The Hebrew of the passage, as rendered in the English
version, is, "The wisdom of their wise men shall perish, and the
understanding of their prudent men shall be hid." The version of the
Seventy is, "I will destroy the wisdom of the wise, and the understanding
of the prudent I will hide," \~kruqw\~ corresponding substantially with
the quotation by Paul. The sense in the Hebrew is not materially
different. The meaning of the passage as used by Isaiah is, that
such was the iniquity and stupidity of "Ariel," Isaiah 29:1, that
is, Jerusalem, that God would so execute his judgments as to confound
their wise men, and overwhelm those who boasted of their understanding.
Those in whom they had confided, and on whom they relied, should appear
to be bereft of their wisdom; and they should be made conscious of their
own want of counsel to meet and remove the impending calamities. The
apostle does not affirm that this passage in Isaiah refers to the times
of the gospel. The contrary is manifestly true. But it expresses a
general principle of the Divine administration--that the coming forthof God is often such as to confound human prudence; in a manner whichhuman wisdom would not have devised; and in such a way as to showthat he is not dependent on the wisdom of man. As such, the sentiment
is applicable to the gospel; and expresses just the idea which the
apostle wished to convey--that the wisdom of the wise should be
confounded by the plan of God; and the schemes of human devising be set
at nought.

I will destroy. That is, I will abolish; or will not be dependent
on it; or will show that my plans are not derived from the counsels
of men.

The wisdom of the wise. The professed wisdom of philosophers.

And will bring to nothing. Will show it to be of no value in this
matter.

The prudent. The men professing understanding; the sages of the
world. We may remark,

(1.) that the plan of salvation was not the contrivance of human wisdom.

(2.) It is unlike what men have themselves devised as systems of
religion. It did not occur to the ancient philosophers; nor has it
occurred to the modern.

(3.) It may be expected to excite the opposition, the contempt, and the
scorn of the wise men of this world; and the gospel makes its way
usually, not with their friendship, but in the face of their opposition.

(4.) Its success is such as to confound and perplex them. They despise
it, and they see not its secret power: they witness its effects, but are
unable to account for them. It has always been a question with
philosophers why the gospel met with such success; and the various
accounts which have been given of it by its enemies, show how much they
have been embarrassed. The most elaborate part of Gibbon's "Decline and
Fall of the Roman Empire" is contained in his attempt to state the causes
of the early propagation of Christianity, in chap. xv., xvi.; and the
obvious failure of the account shows how much the mind of the philosophic
sceptic was embarrassed by the fact of the spread of Christianity.

(5.) The reception of the gospel demands an humble mind, Mark 10:16.
Men of good sense, of humble hearts, of child, like temper, embrace it;
and they see its beauty, and are won by its loveliness, and controlled by
its power. They give themselves to it; and find that it is fitted to save
their souls.

(6.) In this, Christianity is like all science. The discoveries in
science are such as to confound the wise in their own conceits, and
overthrow the opinions of the prudent, just as much as the gospel does,
and thus show that both are from the same God, the God who delights to
pour such a flood of truth on the mind as to overwhelm it in admiration
of himself, and with the conviction of its own littleness. The
profoundest theories in science, and the most subtle speculations of
men of genius, in regard to the causes of things, are often overthrown by
a few simple discoveries--and discoveries which are at first despised as
much as the gospel is. The invention of the telescope by Galileo was, to
the theories of philosophers and astronomers, what the revelation of the
gospel was to the systems of ancient learning, and the deductions of
human wisdom. The one confounded the world as much as the other; and both
were at first equally the object of opposition or contempt.

Verse 20.Where is the wise? Language similar to this occurs in
Isaiah 33:18, "Where is the scribe? where is the receiver? where is
he that counted the towers?" Without designing to quote these words
as having an original reference to the subject now under consideration,
Paul uses them as any man does language where he finds words with which
he or his readers are familiar, that will convey his meaning. A man
familiar with the Bible will naturally often make use of Scripture
expressions in conveying his ideas. In Isaiah the passage refers to the
deliverance of the people from the threatened invasion of Sennacherib.
The 18th verse represents the people as meditating on the threatened
terror of the invasion; and then, in the language of exultation and
thanksgiving at their deliverance, saying," Where is the wise man that
laid the plan of destroying the nation? Where the inspector-general, (see
my Note on the passage in Isaiah,) employed in arranging the forces?
Where the receiver, (margin, the weigher,) the paymaster of the
forces? Where the man that counted the towers Of Jerusalem, and
calculated on their speedy overthrow? All baffled and defeated; and their
schemes have all come to nought." So the apostle uses the same language
in regard to the boasted wisdom of the world in reference to salvation.
It is all baffled, and is all shown to be of no value.

The wise. \~sofov\~. The sage. At first the Greek men of learning were
called wise men, \~sofoi\~ like the magicians of the East. They
afterwards assumed a more modest appellation, and called themselves
the lovers of wisdom, \~filosofoi\~, or philosophers. This was the
name by which they were commonly known in Greece, in the time of Paul.

Where is the scribe? \~grammateuv\~. The scribe among the Jews was a
learned man, originally employed in transcribing the law; but
subsequently the term came to denote a learned man in general. Among the
Greeks the word was used to denote a public notary; or a transcriber of
the laws; or a secretary. It was a term, therefore, nearly synonymous
with a man of learning; and the apostle evidently uses it in this sense
in this place. Some have supposed that he referred to the Jewish men of
learning here; but he probably had reference to the Greeks.

Where is the disputer of this world? The acute and subtle sophist of
this age. The word disputer, \~suzhththv\~, properly denotes one who
inquires carefully into the causes and relations of things; one who
is a subtle and abstruse investigator. It was applied to the ancient
sophists and disputants in the Greek academies; and the apostle refers,
doubtless, to them. The meaning is, that in all their professed
investigations, in all their subtle and abstruse inquiries, they had
failed of ascertaining the way in which man could be saved; and that God
had devised a plan which had baffled all their wisdom, and in which
their philosophy was disregarded. The term world here, \~aiwnov\~
refers, probably, not to the world as a physical structure--though
Grotius supposes that it does--but to that age; the disputer of that
age, or generation; an age eminently wise and learned.

Hath not God made foolish, etc, That is, has he not by the
originality and superior efficacy of his plan of salvation, poured
contempt on all the schemes of philosophers, and evinced their folly?
Not only without the aid of those schemes of men, but in opposition to
them, he has devised a plan for human salvation that evinces its efficacy
and its wisdom in the conversion of sinners, and in destroying the power
of wickedness. Paul here, possibly, had reference to the language in
Isaiah 44:25: God "turneth wise men backward, and maketh their
knowledge foolish."

Verse 21.For after that. \~epeidh\~. Since; or seeing that it is true
that the world by wisdom knew not God. After all the experience of
the world it was ascertained that men would never by their own wisdom
come to the true knowledge of God, and it pleased him to devise another
plan for salvation.

In the wisdom of God. This phrase is susceptible of two
interpretations.

(1.) The first makes it refer to "the wisdom of God" evinced in the works
of Creation--the demonstration of his existence and attributes found
there: and, according to that, the apostle means to say, that the world
by a survey of the works of God did not know him; or Were,
notwithstanding those works, in deep darkness. This interpretation is
adopted by most commentators--by Lightfoot, Rosenmuller, Grotius,
Calvin, etc. According to this interpretation, the word \~en\~ (in) is
to be translated by, or through.

(2.) A second interpretation makes it refer to the wise arrangement or
government of God, by which this was permitted: "For when, by the wise
arrangement or government of God, after a full and fag trial of the
native, unaided powers of man, it was ascertained that the true knowledge
of God would not be arrived at by man, it pleased him," etc. This appears
to be the correct interpretation, because it is the most obvious one, and
because it suits the connexion best. It is, according to this, a reason
why God introduced a new method, of saving men. This may be said to have
been accomplished by a plan of God, which was wise, because

(1) it was desirable that the powers of man should be fully tried
before the new plan was introduced, in order to show that it was not
dependent on human wisdom, that it was not originated by man, and that
there was really need of such all interposition.

(2.) Because sufficient time had been furnished to make the
experiment. An opportunity had been given for four thousand years, and
still it had failed.

(3.) Because the experiment had been made in the most favourable
circumstances. The human faculties had had time to ripen and expand; one
generation had had an opportunity of profiting by the observation of its
predecessor; and the most mighty minds had been brought to bear on the
subject. If the sages of the east, and the profound philosophers of the
west, had not been able to come to the true knowledge of God, it was in
vain to hope that more profound minds could be brought to bear on
it, or that more careful investigation would be bestowed on it. The
experiment had been fairly made, and the result was before the
world. See Barnes "Romans 1:1"

The world. The men of the world; particularly the philosophers of the
world.

My wisdom. By their own wisdom, or by the united investigations of
the works of nature.

Knew not God. Obtained not a true knowledge of him. Some denied his
existence; some represented him under the false and abominable forms of
idol worship; some ascribed to him horrid attributes; all showed that
they had no true acquaintance with a God of purity, with a God who could
pardon sin, or whose worship conduced to holiness of life.
See Barnes "Romans 1:1".

It pleased God. God was disposed, or well-pleased. The plan of
salvation originated in his good pleasure, and was such as his wisdom
approved. God chose this plan, so unlike all the plans of men.

By the foolishness of preaching. Not "by foolish preaching," but by
the preaching of the cross, which was regarded as foolish and absurd by
the men of the world. The plan is wise, but it has been esteemed by the
mass of men, and was particularly so esteemed by the Greek philosophers,
to be egregiously foolish and ridiculous. See Barnes "1 Corinthians 1:18".

To save them that believe. That believe in the Lord Jesus Christ.
See Barnes "Mark 16:16". This was the peculiarity and essence of the
plan of God; and this has appeared to the mass of men to be a plan devoid
of wisdom, and unworthy of God. The preaching of the cross, which is thus
esteemed foolishness, is made the means of saving them, because it
sets forth God's only plan of mercy, and states the way in which
lost sinners may become reconciled to God.

Verse 22.For the Jews require a sign. A miracle, a prodigy, an
evidence of Divine interposition' This was the characteristic of the
Jewish people. God had manifested himself to them by miracles and
wonders in a remarkable manner in past times, and they greatly prided
themselves on that fact, and always demanded it when any new messenger
came to them, professing to be sent from God. This propensity they often
evinced in their intercourse with the Lord Jesus, Matthew 12:38; 16:1;
Mark 8:11; Luke 11:16; 12:54-56. Many MSS., instead of "sign" here in
the singular, read signs in the plural; and Griesbach has introduced
that reading into the text. The sense is nearly the same, and it means
that it was a characteristic of the Jews to demand the constant
exhibition of miracles and wonders; and it is also implied here, I think,
by the reasoning of the apostle, that they believed that the
communication of such signs to them as a people, would secure their
salvation, and they therefore despised the simple preaching of a
crucified Messiah. They expected a Messiah that should come with the
exhibition of some stupendous signs and wonders from heaven,
Matthew 12:38, etc., as above; they looked for the displays of amazing
power in his coming, and they anticipated that he would deliver them from
their enemies by mere power; and they, therefore, were greatly offended
1 Corinthians 1:23 by the simple doctrine of a crucified Messiah.

And the Greeks, etc. Perhaps this means the heathen in general, in
opposition to the Jews. See Barnes "Romans 1:16". It was, however,
peculiarly the characteristic of the Greek philosophers. They seek for
schemes of philosophy and religion that shall depend on human wisdom,
and they therefore despise the gospel.

Verse 23.But we. We who are Christian preachers make Christ crucified the
grand subject of our instructions and our aims, in contradistinction from
the Jew and the Greek. They seek, the one miracles, the other wisdom;
we glory only in the cross.

Christ crucified. The word Christ, the Anointed, is the same as the
Hebrew name Messiah. The emphasis in this expression is on the word
crucified. The Jews would make the Messiah whom they expected
no less an object of glorifying than the apostles, but they spurned
the doctrine that he was to be crucified. Yet in that the apostles
boasted; proclaiming him crucified, or having been crucified, as the
only hope of man. This must mean more than that Christ was distinguished
for moral worth, more than that he died as a martyr; because, if that
were all, no reason could be given why the cross should be made so
prominent an object. It must mean that Christ was crucified for the sins
of men, as an atoning sacrifice in the place of sinners. "We proclaim a
crucified Messiah as the only Redeemer of lost men."

To the Jews a stumbling-block. The Word stumbling-block \~skandalon\~
means, properly, anything in the way over which one may fall; then
anything that gives offence, or that causes one to fall into sin, Here it
means that, to the Jews, the doctrine that the Messiah was to be
crucified gave great offence; excited, irritated, and exasperated them;
that they could not endure the doctrine, and treated it with scorn. Comp.
See Barnes " :". It is well known that to the Jews no
doctrine was more offensive than this, that the Messiah was to be put to
death, and that there was to be salvation in no other way. It was so in
the times of the apostles, and it has been so since. They have,
therefore, usually called the Lord Jesus, by way of derision,
\^HEBREW\^, tolvi--the man that was hanged, that is, on a cross; and
Christians they have usually denominated, for the same reason,
\^HEBREW\^' "abdai tolvi---servants of the man that was hanged. The
reasons of this feeling are obvious.

(1.) They had looked for a magnificent temporal prince; but the doctrine
that their Messiah was crucified dashed all their expectations. And
they regarded it with contempt and scorn, just in proportion as their
hopes had been elevated, and these high expectations cherished.

(2.) They had the common feelings of all men, the native feelings
of pride and self-righteousness, by which they rejected the doctrine
that we are dependent for salvation on one who was crucified.

(3.) They regarded Jesus as one given over by God for an enormous
attempt at imposition, as having been justly put to death, and the
object of the curse of the Almighty. Isaiah 53:4, "We did esteem
him stricken, smitten of God? They endeavoured to convince
themselves that he was the object of the Divine dereliction and
abhorrence; and they, therefore, rejected the doctrine of the cross
with the deepest feelings of detestation.

To the Greeks. To the Gentiles in general. So the Syriac, the
Vulgate, the Arabic, and the AEthiopic versions all read it. The term
Greek denotes all who were not Jews; thus the phrase, "the Jews and
the Greeks," comprehended the whole human family, 1 Corinthians 1:22.

(1.) because they esteemed the whole account a fable, and an imposition.

(2.) It did not accord with their own views of the way of elevating the
condition of man.

(3.) They saw no efficacy in/he doctrine, no tendency in the statement,
that a man of humble birth was put to death in an ignominious manner in
Judea to make men better, or to receive pardon.

(4.) They had the common feelings of unrenewed human nature; blind to the
beauty of the character of Christ, and blind to the design of his death;
and they therefore regarded the.whole statement as folly. We may remark
here, that the feelings of the Jews and of the Greeks on this subject,
are the common feelings of men. Everywhere sinners have the same views of
the cross; and everywhere the human heart, if left to itself, rejects it,
as either a stumbling-block or as folly. But the doctrine should be
preached, though it is an offence, and though it appears to be folly. It
is the only hope of man; and by the preaching of the cross alone can
sinners be saved.

Verse 24.But unto them which are called. To all true Christians.
See Barnes "1 Corinthians 1:9".

Both Jews and Greeks. Whether originally of Jewish or Gentile
extraction, they have here a common, similar view of the crucified
Saviour.

Christ the power of God. Christ appears to them as the power of
God; or it is through him that the power of salvation is communicated to
them. See Barnes "1 Corinthians 1:18".

And the wisdom of God. The way in which God evinces his wisdom in the
salvation of men. They see the plan to be wise. They see that it is
adapted to the end. They see it to be fitted to procure pardon,
and sanctification, and eternal life. It is God's wine plan for the
salvation of men; and it is seen, by those who are Christians, to be
adapted to this end. They see that there is a beauty in his
character; an excellency in his doctrines; and an efficacy in his
atonement, to secure their salvation. We may remark on this verse,

(1.) that when men become Christians, their hearts are changed. The views
of Christians are here represented as diametrically opposite to those
of other men. To one class, Christ is a stumbling-block; to others,
folly; to Christians, he is full of beauty. But those views of the
Christian can be obtained only by a change of heart. And the change from
regarding an object or being as foolishness to regarding it as full
of beauty, must be a radical and a mighty change.

(2.) All Christians have similar views of the Saviour. It matters not
whether they were Jew or Greek; it matters not whether they were born in
a northern or southern clime; "whether an Indian or an African sun has
burned upon them;" whether they speak the same or different languages;
whether they were born amidst the same or different denominations of
Christians; whether in the same or different countries; or whether they
are men in the same or different Christian communities, they have the
same views of the Saviour. They see him to be the power and the wisdom of
God. They are united in him, and therefore united to each other; and
should regard themselves as belonging to the same family, and as bound to
the same eternal home.

(3.) There is real efficacy in the plan of salvation. It is a scheme
of power. It is adapted to the end, and is admirably fitted to accomplish
the great effects which God designs to accomplish. It is not a scheme
intended to show its own imbecility, and the need of another and an
independent agent to accomplish the work. All the effects which the Holy
Ghost produces on the soul are such, and only such, as the truth of
the gospel is adapted to produce in the mind. The gospel is God's
plan of putting forth power to save men. It seizes upon great
elements in human nature; and is adapted to enlist them in the service of
God. It is just fitted to man as a being capable of reasoning, and
susceptible of emotion; as a being who may be influenced by hope and
fear; who may be excited and impelled to duty by conscience; and who may
be roused from a state of lethargy and sin by the prospect of eternal
life, and the apprehension of eternal death. As such it should always
be preached--as a system wise, and adapted to the great end in
view--as a system most powerful, and "mighty to the pulling down of
strong holds."

Verse 25.Because the foolishness of God. That which God appoints,
requires, commands, does, etc., which appears to men to be foolish.
The passage is not to be understood as affirming that it is really
foolish or unwise; but that it appears so to men. Perhaps the
apostle here refers to those parts of the Divine administration where
the wisdom of the plan is not seen; or where the reason of what
God does is concealed.

Is wiser than men. Is better adapted to accomplish important ends,
and more certainly effectual, than the schemes of human wisdom. This is
especially true of the plan of salvation--a plan apparently foolish to
the mass of men, yet indubitably accomplishing more for the renewing of
men, and for their purity and happiness, than all the schemes of human
contrivance. They have accomplished nothing towards men's salvation; this
accomplishes everything. They have always failed; this never falls.

The weakness of God. There is really no weakness in God, any
more than there is folly. This must mean, therefore, the things of
his appointment which appear weak and insufficient to accomplish
the end. Such are these facts--that God should seek to save the
world by Jesus of Nazareth, who was supposed unable to save himself,
Matthew 27:40-43; and that he should expect to save men by the gospel, by
its being preached by men who were without learning, eloquence, wealth,
fame, or power. The instruments were feeble; and men judged that this was
owing to the weakness or want of power in the God who appointed them.

Is stronger than men. Is able to accomplish more than the utmost
might of man. The feeblest agency that God puts forth-- so feeble as to
be esteemed weakness--is able to effect more than the utmost might of
man. The apostle here refers particularly to the work of redemption; but
it is true everywhere. We may remark,

(1.) that God often effects his mightiest plans by that which seems to
men to be weak, and even foolish. The most mighty revolutions arise often
from the slightest causes; his most vast operations are often connected
with very feeble means. The revolution of empires; the mighty effects of
the pestilence; the advancement in the sciences and arts; and the
operations of nature, are often brought about by means apparently as
little fitted to accomplish the work as those which are employed in the
plan of redemption.

(2.) God is great. If his feeblest powers, put forth, surpass the
mightiest powers of man, how great must be his might! If the powers of
man, who rears works of art, who levels mountains and elevates vales--if
the power which reared the pyramids be as nothing when compared with the
feeblest putting forth of Divine power, how mighty must be his arm! How
vast that strength which made, and which upholds the rolling worlds!
How safe are his people in his hand! And how easy for him to crush all
his foes in death!

Verse 26.For ye see your calling. You know the general character and
condition of those who are Christians among you, that they have not
been generally taken from the wise, the rich, and the learned, but
from humble life. The design of the apostle here is to show that
the gospel did not depend for its Success on human wisdom. His
argument is, that in fact those who were blessed by it had not been
of the elevated ranks of life mainly, but that God had shown his
Power.by choosing those who were ignorant, and vicious, and abandoned,
and by reforming and purifying their lives The verb "ye see," \~blepete\~
is ambiguous, and may be either in the indicative mood, as our
translators have rendered it, "ye do see; you are well apprized of it,
and know it;" or it may be in the imperative, "see, contemplate your
condition ;" but the sense is substantially the same. Your calling,
\~thn klhsin\~, means "those who are called," 1 Corinthians 1:9; as "the
circumcision" means those who are circumcised, Romans 3:30. The sense
is, "Look upon the condition of those who are Christians."

Not many wise men. Not many who are regarded as wise; or who are
ranked with philosophers. This supposes that there were some of that
description, though the mass of Christians were then, as now, from more
humble ranks of life. That there were some of high rank and wealth at
Corinth who became Christians, is well known. Crispus and Sosthenes,
rulers of the synagogue there, (Acts 18:8,17, comp. 1 Corinthians 1:1;)
Gaius, rich, hospitable man, Romans 16:23; and Erastus, the chancellor
of the city of Corinth, Romans 16:23, had been converted, and were
members of the church. Some have supposed (Macknight) that this
should be rendered, "not many mighty, wise, etc., call you;
that is, God has not employed the wise and the learned to call you
into his kingdom." But the sense in our translation is evidently
the correct interpretation, it is the obvious sense; and it agrees
with the design of the apostle, which was to show that God had not
consulted the wisdom, and power, and wealth of men, in the establishment
of his church. So the Syriac and the Vulgate render it.

After the flesh. According to the maxims and principles of a
sensual and worldly policy; according to the views of men when
under the influence of those principles; i.e., who are unrenewed.
The flesh here stands opposed to the spirit; the views of the men
of this world in contradistinction from the wisdom that is from
above.

Not many mighty. Not many men of power; or men sustaining important
offices in the state. Comp. Revelation 6:15. The word may refer to those
who wield power of any kind, whether derived from office, from rank, from
wealth, etc.

Not many noble. Not many of illustrious birth, or descended from
illustrious families \~eugeneiv\~, well-born. In respect to each of
these classes, the apostle does not say that there were no men of wealth,
and power, and birth, but that the mass or body of Christians was not
composed of such. They were made up of those who were in humble life.
There were a few, indeed, of rank and property, as there are now;
but then, as now, the great mass were composed of those who were
from the lower conditions of society. The reason why God had
chosen his people from that rank is stated in 1 Corinthians 1:29. The
character of many of those who composed the church at Corinth, before
their conversion, is stated in 1 Corinthians 6:9-11, which see.

Verse 27.But God hath chosen. The fact of their being in the church
at all was the result of his choice. It was owing entirely to his grace.

The foolish things. The things esteemed foolish among men. The
expression here refers to those who were destitute of learning,
rank, wealth, and power, and who were esteemed as fools, and were
despised by the rich and the great.

To confound. To bring to shame; or that he might make them ashamed;
i.e., humble them by showing them how little he regarded their wisdom;
and how little their wisdom contributed to the success of his cause. By
thus overlooking them, and bestowing his favours on the humble and
the poor; by choosing his people from the ranks which they despised, and
bestowing on them the exalted privilege of being called the sons of God,
he had poured dishonour on the rich and the great, and overwhelmed them,
and their schemes of wisdom, with shame. It is also true, that those who
are regarded as fools by the wise men of the world, are able often to
confound those who boast of their wisdom; and that the arguments of plain
men, though unlearned except in the school of Christ-- of men of sound,
common sense, under the influence of Christian principles--have a force
which the learning and talent of the men of this world cannot gainsay or
resist. They have truth on their side; and truth, though dressed in
a humble garb, is more mighty than error, though clothed with the
brilliancy of imagination, the pomp of declamation, and the cunning of
sophistry.

Yea. The introduction of this Word by the translators does nothing to
illustrate the sense, but rather enfeebles it. The language here is a
striking instance of Paul's manner of expressing himself with great
strength. He desires to convey, in the strongest terms, the fact that God
had illustrated his plan by choosing the objects of least esteem among
men. He is willing to admit all that could be said on this point. He
says, therefore, that he had chosen the things of ignoble birth and
rank--the base things of the world; but this did not fully express
his meaning. iowa He had chosen objects of contempt among men; but
this was not strong enough to express his idea. He adds, therefore,
that he had chosen those things which were absolutely nothing
which had no existence; which could not be supposed to influence
him in his choice.

And things which are not. \~ta mh onta\~. That which is nothing; which is
worthless; which has no existence; those things which were below contempt
itself; and which, in the estimation of the world, were passed by as
having no existence-as not having sufficient importance to be esteemed
worthy even of the slight notice which is implied in contempt. For a man
who despises a thing must at least notice it, and esteem it worth
some attention. But the apostle here speaks of things beneath
even that slight notice; as completely and totally disregarded, as having
no existence. The language here is evidently that of hyperbole,
See Barnes "John 21:25". It was a figure of speech common in the East,
and not unusual in the sacred writings. Comp. Isaiah 40:17:

"All nations before him are as nothing,
And they are counted to him less than nothing and vanity."

See also Romans 4:17: "God, who calleth those things which be not as
though they were." This language was strongly expressive of the estimate
which the Jews fixed on the Gentiles, as being a despised people, as
being in fact no people; a people without laws, and organization, and
religion, and privileges. See Hosea 1:10; 2:23; Romans 9:25; 1 Peter 2:10. "When
a man of rank among the Hindoos speaks of low-caste persons, of notorious
profligates, or of those whom he despises, he calls them
alla-tha-varkal, i.e., thou who are not. The term does not refer
to life or existence, but to a quality or disposition, and is applied to
those who are vile and abominable in all things. 'My son, my son, go not
among them who are not.' 'Alas! alas! those people are all
alla-tha-varkal' When wicked men prosper, it is said, 'This is the
time for those who are not.' 'Have you heard that those who are not
are now acting righteously? 'Vulgar and indecent expressions are also
called words that are not.' To address men in the phrase are not, is
provoking beyond measure."--Roberts, as quoted in Bush's
illustrations of Scripture.

To bring to nought. To humble and subdue. To show them how vain and
impotent they were.

Things that are. Those who, on account of their noble birth, high
attainments, wealth, and rank, placed a high estimate on themselves, and
despised others.

In his presence. Before him. That man should really have nothing
of which to boast; but that the whole scheme should be adapted to humble
and subdue him. On these verses we may observe,

(1.) that it is to be expected that the great mass of Christian converts
will be found among those who am of humble life; and it may be observed
also, that true virtue and excellence, honesty, sincerity, and
amiableness, are usually found there also.

(2.) That while the mass of Christians are found there, there are also
those of noble birth, and rank, and wealth, who become Christians. The
aggregate of those who, from elevated ranks and distinguished talents,
have become Christians, has not been small. It is sufficient to refer to
such names as Pascal, and Bacon, and Boyle, and Newton, and Locke, and
Hale, and Wilberforce, to show that religion can command the homage of
the most illustrious genius and rank.

(3.) The reasons why those of rank and wealth do not become
Christians, are many and obvious.

(a) They are beset with peculiar temptations.

(b) They are usually satisfied with rank and wealth, and do not feel
their need of a hope of heaven.

(c) They are surrounded with objects which flatter their vanity,
which minister to their pride, and which throw them into the circle
of alluring and tempting pleasures.

(d) They are drawn away from the means of grace and the places of prayer,
by fashion, by business, by temptation.

(e) There is something about the pride of learning and philosophy which
usually makes those who possess it unwilling to sit at the feet of
Christ; to acknowledge their dependence on any power; and to confess that
they are poor, and needy, and blind, and naked before God.

(4.) The gospel is designed to produce humility, and to place all men on
a level in regard to salvation. There is no royal way to the favour of
God. No monarch is saved because he is a monarch; no philosopher because
he is a philosopher; no rich man because he is rich; no poor man because
he is poor. All are placed on a level. All are to be saved in the same
way. All are to become willing to give the entire glory to God. All are
to acknowledge him as providing the plan, and as furnishing the grace
that is needful for salvation. God's design is to bring down the
pride of man, and to produce everywhere a willingness to acknowledge him
as the Fountain of blessings, and the God of all.

Verse 30.But of him. That is, by his agency and power. It is not by
philosophy; not from ourselves; but by his mercy. The apostle keeps it
prominently in view, that it was not of their philosophy, wealth, or
rank, that they had been raised to these privileges, but of God as the
author.

Are ye. Ye are what you are by the mercy of God, 1 Corinthians 15:10. You
owe your hopes to him. The emphasis in this verse is to be placed on this
expression, "are ye." You are Christians, not by the agency of man, but
by the agency of God.

In Christ Jesus. See Barnes "1 Corinthians 1:4". By the medium, or through
the work of Christ, this mercy has been conferred on you.

Who of God. From God, \~apo yeou\~. Christ is given to us by God, or
appointed by him to be our wisdom, etc. God originated the scheme,
and God gave him for this end.

Wisdom. That is, he is to us the Source of wisdom; it is by him that
we are made wise. This cannot mean that his wisdom becomes strictly and
properly ours; that it is set over to us, and reckoned as our own; for
that is not true. But it must mean simply, that Christians have become
truly wise by the agency, the teaching, and the work of Christ.
Philosophers had attempted to become wise by their own investigations and
inquiries. But Christians had become wise by the work of Christ;
that is, it had been by his instructions that they had been made
acquainted with the true character of God, with his law, with their
own condition, and with the great truth that there was a glorious
immortality beyond the grave. None of these truths had been obtained by
the investigations of philosophers, but by the instructions of Christ. In
like manner it was that through him they had been made practically wise
unto salvation. Comp. Colossians 2:3: "In whom are hid all the treasures of
wisdom and knowledge." He is the great Agent by whom we become truly
wise. Christ is often represented as eminently wise, and as the Source of
all true wisdom to his people, Isaiah 11:1; Matthew 13:54; Luke 2:40,521 Corinthians 1:24; 3:10: "Ye are wise in Christ." Many commentators have
supposed that the beautiful description of wisdom, in Proverbs 8, is
applicable to the Messiah. Christ may be said to be made wisdom
to us, or to communicate wisdom,

(1.) because he has in his own ministry instructed us in the true
knowledge of God, and of those great truths which pertain to our
salvation.

(2.) Because he has by his word and Spirit led us to see our true
situation, and made us "wise unto salvation." He has turned us from the
ways of folly, and inclined us to walk in the path of true wisdom.

(3.) Because he is to his people now the Source of wisdom. He enlightens
their mind in the time of perplexity; guides them in the way of truth;
and leads them in the path of real knowledge. It often happens
that obscure and ignorant men, who have been taught in the school
of Christ, have more true and real knowledge of that which concerns
their welfare, and evince more real, practical wisdom, than can
be learned in all the schools of philosophy and learning on the earth.
It is wise for a sinful and dying creature to prepare for eternity.
But none but those who are instructed by the Son of God become
thus wise.

And righteousness. By whom we become righteous in the sight of God.
This declaration simply affirms that we become righteous through him, as
it is affirmed that we become wise, sanctified, and redeemed through him.
But neither of the expressions determine anything as to the mode by
which it is done. The leading idea of the apostle, which should never be
lost sight of, is, that the Greeks by their philosophy did not become
truly wise, righteous, sanctified, and redeemed; but that this was
accomplished through Jesus Christ. But in what way this was done, or
by what process or mode, is not here stated; and it should be no more
assumed from this text that we became righteous by the
imputation of Christ's righteousness, than it should be that we became
wise by the imputation of his wisdom, and sanctified by the
imputation of his holiness. If this passage would prove one of these
points, it would prove all. But as it is absurd to say that we became
wise by the imputation of the personal wisdom of Christ, so this passage
should not be brought to prove that we became righteous by the imputation
of his righteousness. Whatever may be the truth of that doctrine,
this passage does not prove it. By turning to other parts of the
New Testament to learn in what way we are made righteous through
Christ, or in what way he is made unto us righteousness, we learn
that it is in two modes:

(1.) because it is by his merits alone that our sins are pardoned, and we
are justified, and treated as righteous, See Barnes "Romans 3:26"
See Barnes "Romans 3:27"; and,

(2.) because by his influence, and work, and Spirit, and truth, we are
made personally holy in the sight of God. The former is doubtless the
thing intended here, as sanctification is specified after. The apostle
here refers simply to the fact, without specifying the mode in which
it is done. That is, to be learned from other parts of the New Testament.
Comp. Note, See Barnes "Romans 4:25". The doctrine of justification is,
that God regards and treats those as righteous who believe on his Son,
and who are pardoned on account of what he has done and suffered. The
several steps in the process may be thus stated:

(1.) The sinner is by nature exposed to the wrath of God. He is lost and
ruined. He has no merit of his own. He has violated a holy law, and that
law condemns him, and he has no power to make an atonement or
reparation. He can never be pronounced a just man on his own merits.
He can never vindicate his conduct, as a man can do in a court of
justice where he is unjustly accused, and so be pronounced just.

(2.) Jesus Christ has taken the sinner's place, and died in his stead.
He has honoured a broken law; he has rendered it consistent for
God to pardon. By his dreadful sufferings, endured in the sinner's
place, God has shown his hatred of sin, and his willingness to forgive.
His truth will be vindicated, and his law honoured, and his government
secured, if now he shall pardon the offender when penitent. As he endured
these sorrows for others, and not for him, self, they can be so reckoned,
and are so judged by God. All the benefits or results of that
atonement, therefore, as it was made for others, can be applied to them;
and all the advantage of such substitution in their place can be made
over to them, as really as when a man pays a note of hand for a
friend, or when he pays for another a ransom. The price is reckoned
as paid for them, and the benefits flow to the debtor and the
captive. It is not reckoned that they paid it, for that is not true;
but that it was done for them, and the benefit may be theirs, which
is true.

(3.) God has been pleased to promise that these benefits may be conferred
on him who believes in the Saviour. The sinner is united by faith to
the Lord Jesus, and is so adjudged, or reckoned. God esteems or
judges him to be a believer according to the promise. And so believing,
and so repenting, he deems it consistent to pardon and justify him who is
so united to his Son by faith. He is justified, not by the act of faith;
not by any merits of his own, but by the merits of Christ. He has
no other ground, and no other hope. Thus he is in fact a pardoned
and justified man; and God so reckons and judges. God's law is honoured,
and the sinner is pardoned and saved; and it is now as consistent for God
to treat him as a righteous man, as it would be if he had never
sinned--since there is as high honour shown to the law of God, as there
would have been had he been personally obedient, or had he personally
suffered its penalty. And as, through the death of Christ, the same
results are secured in upholding God's moral government as would be
by his condemnation, it is consistent and proper for God to
forgive him, and treat him as a righteous man; and to do so accords with
the infinite benevolence of his heart.

And sanctification. By him we are sanctified, or made holy. This
does not mean, evidently, that his personal holiness is reckoned to
us; but that, by his work applied to our hearts, we become personally
sanctified or holy. Comp. Ephesians 4:24. This is done by the agency
of his Spirit applying truth to the mind, John 17:19; by the aid
which he furnishes in trials, temptations, and conflicts, and by the
influence of hope in sustaining, elevating, and purifying the soul.
All the truth that is employed to sanctify, was taught primarily by
him; and all the means that may be used are the purchase of his
death, and are under his direction; and the Spirit, by whose agency
Christians are sanctified, was sent into the world by him, and in
answer to his prayers, John 14:16; 15:26.

And redemption. \~apolutrwsiv\~. For the meaning of this word,
See Barnes "Romans 3:24". Here it is evidently used in a larger sense
than it is commonly in the New Testament. The things which are specified
above, "justification and sanctification," are a part of the work of
redemption. Probably the word is used here in a wide sense, as denoting
the whole group, or class of influences by which we are brought at last
to heaven; so that the apostle refers not only to his atonement, but
to the work by which we are in fact redeemed from death, and made
happy in heaven. Thus in Romans 8:23, the word is applied to the
resurrection, "the redemption of our body." The sense is, "It is by
Christ that we are redeemed; by him that an atonement is made;
by him that we are pardoned; by him that we are delivered from
the dominion of sin, and the power of our enemies; and by him
that we shall be rescued from the grave, and raised up to everlasting
life." Thus the whole work depends on him; and no part of it is
to be ascribed to the philosophy, the talent, or the wisdom of men.
He does not merely aidus;--he does not complete that which is
imperfect; he does not come in to do a part of the work, or to
supply our defects;--but it is all to be traced to him. See
Colossians 2:10: "And ye are complete in him."

Verse 31.As it is written. This is evidently a quotation made from
Jeremiah 9:23,24. It is not made literally; but the apostle has condensed
the sense of the prophet into a few words, and has retained essentially
his idea.

He that glorieth. He that boasts or exults.

In the Lord. Not ascribing his salvation to human abilities, or
learning, or rank, but entirely to God. And from this we see,

(1.) that the design of the plan of salvation is to exalt God in view of
the mind.

(2.) That the design is to make us humble; and this is the design
also of all his works no less than of the plan of salvation. All just
views of the creation tend to produce true humility.

(3.) It is an evidence of piety when we are thus disposed to exalt God,
and to be humble. It shows that the heart is changed; and that we are
truly disposed to honour him.

(4.) We may rejoice in God. We have no strength, and no righteousness of
which to boast; but we may rejoice in him. He is full of goodness and
mercy. He is able to save us. He can redeem us out of the hand of all our
enemies. And when we are conscious that we are poor, and feeble, and
helpless--when oppressed with a sense of sin--we may rejoice in him as
our God, and exult in him as our Saviour and Redeemer. True piety will
delight to come and lay everything at his feet; and whatever may be our
rank, or talent, or learning, we shah rejoice to come with the temper of
the humblest child of poverty, and sorrow, and want, and to say, "Not
unto us, not unto us, but unto thy name give glory, for thy mercy, and
for thy truth's sake," Psalms 115:1.

"Not to our names, thou only just and true.
Not to our worthless names is glory due;
Thy power and grace, thy truth and justice claim
Immortal honours to thy sovereign name."--Watts